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BIBEK DEBROY

SHIVA PURANA

Volume 1

PENGUIN BOOKS

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Contents
Introduction
Shiva Purana
The Skanda Purana Segment
Vidyeshvara Samhita
RUDRA SAMHITA
Srishti Khanda
Sati Khanda (The Section on Sati)
Parvati Khanda
Footnotes
Introduction
The Skanda Purana Segment
Vidyeshvara Samhita
Srishti Khanda
Sati Khanda (The Section on Sati)
Parvati Khanda
Acknowledgements
Follow Penguin
Copyright
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PENGUIN CLASSICS

SHIVA PURANA: VOLUME 1

Bibek Debroy is a renowned economist, scholar and translator. He has

worked in universities, research institutes, the industry and for the

government. He has widely published books, papers and articles on

economics. As a translator, he is best known for his magnificent rendition

of the Mahabharata in ten volumes, the three-volume translation of the

Valmiki Ramayana, the Harivamsha, Bhagavata Purana, Markandeya

Purana, Brahma Purana and additionally Vishnu Purana, published to wide

acclaim by Penguin Classics. He is also the author of Sarama and Her

Children, which splices his interest in Hinduism with his love for dogs.

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PRAISE FOR THE BHAGAVATA PURANA

‘An exhaustive but accessible translation of a crucial mythological text’—

Indian Express

‘The beauty of recounting these stories lies in the manner in which the

cosmic significance and the temporal implications are intermingled.

Debroy’s easy translation makes that experience even more sublime’—

Business Standard

‘The Puranas are 18 volumes with more than four lakh shlokas, and all in

Sanskrit—the language of our ancestors and the sages, which only a few

can speak and read today and only a handful have the mastery to translate.

Bibek Debroy is one such master translator, who wears the twin title of

economist and Sanskrit scholar, doing equal justice to both’—Outlook

PRAISE FOR THE MARKANDEYA PURANA

‘[The] Markandeya Purana is a marvelous amalgam of mythology and

metaphysics that unfolds a series of conversations in which sage

Markandeya is asked to answer some deeper questions raised by the events

in the Mahabharata’—Indian Express

‘Bibek Debroy’s translation of the Markandeya Purana presents the English

reader with an opportunity to read the unabridged version in English. As he

writes in the Introduction, “But all said and done, there is no substitute to

reading these texts in the original Sanskrit.” If you cannot read the original

in Sanskrit, this is perhaps the next best thing’—Abhinav Agarwal

PRAISE FOR THE VISHNU PURANA

‘Bibek Debroy’s unabridged translation brings his trademark felicity of

prose. Copious footnotes, numbering over a thousand, and a scrupulous

attention to keeping this a translation and not an interpretation make this a

much-needed and valuable text’—Firstpost

‘Like the others, this Purana captures ancient and medieval stories and

concepts of Hinduism in a range and complexity that no other Sanskrit texts

offer … The Vishnu Purana ends on a sombre note, but not without offering

the hope that those who chant Vishnu’s name can still reclaim dharma’—

Business Standard

‘Immense credit to the translator for keeping the flow as light and engaging

as the original may allow and for capturing and conveying intact the soul of

the Vishnu Purana … In essence, this text functions as a concise

encyclopaedia of perhaps the most evolved research and thought of the time

and a 360-degree portrayal of Lord Vishnu in myriad forms aggregated

from various oral or lost sources and tales … A treasure trove; a slow-paced

perusal of the text is an eye-opener, an education in itself’—New Indian

Express

PRAISE FOR THE BRAHMA PURANA

‘In two volumes and over 1,000 pages, Mr Debroy’s translation of what is

called the Adi Purana (or the original Purana) brings alive the many myths

and legends surrounding Hindu gods, traditions, customs and ways of

living’—Business Standard

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For Sadguru, Jaggi Vasudev

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Introduction

The word ‘Purana’ means old, ancient. The Puranas are old texts, usually

referred to in conjunction with Itihasa (the Ramayana and the

Mahabharata).1 Whether Itihasa originally meant only the Mahabharata,

with the Ramayana being added to that expression later, is a proposition on

which there has been some discussion. But that’s not relevant for our

purposes. In the Chandogya Upanishad, there is an instance of the sage

Narada approaching the sage Sanatkumara for instruction. Asked about

what he already knows, Narada says he knows Itihasa and Purana, the Fifth

Veda.2 In other words, Itihasa-Purana possessed an elevated status. This by

no means implies that the word ‘Purana’, as used in these two Upanishads

and other texts too, is to be understood in the sense of the word being

applied to a set of texts known as the Puranas today. The Valmiki

Ramayana is believed to have been composed by Valmiki and the

Mahabharata by Krishna Dvaipayana Vedavyasa. After composing the

Mahabharata, Krishna Dvaipayana Vedavyasa is believed to have composed

the Puranas. The use of the word ‘composed’ immediately indicates that

Itihasa-Purana are smriti texts, with a human origin. They are not shruti

texts, which have a divine origin. Composition does not mean these texts

were rendered into writing. Instead, there was a process of oral

transmission, with inevitable noise in the transmission and distribution

process. Writing came much later.

Pargiter’s book on the Puranas is still one of the best introductions to this

corpus.3 To explain the composition and transmission process, one can do

no better than to quote him.

The Vayu and Padma Puranas tell us how ancient genealogies, tales and ballads were

preserved, namely, by the sutas,4 and they describe the suta’s duty … The Vayu,

Brahmanda and Visnu give an account, how the original Purana came into existence …

Those three Puranas say—Krsna Dvaipayana divided the single Veda into four and

arranged them, and so was called Vyasa. He entrusted them to his four disciples, one to

each, namely Paila, Vaisampayana, Jaimini and Sumantu. Then with tales, anecdotes,

songs and lore that had come down from the ages he compiled a Purana, and taught it and

the Itihasa to his fifth disciple, the suta Romaharsana or Lomaharsana … After that he

composed the Mahabharata. The epic itself implies that the Purana preceded it … As

explained above, the sutas had from remote times preserved the genealogies of gods,

rishis and kings, and traditions and ballads about celebrated men, that is, exactly the

material—tales, songs and ancient lore—out of which the Purana was constructed.

Whether or not Vyasa composed the original Purana or superintended its compilation, is

immaterial for the present purpose … After the original Purana was composed, by Vyasa

as is said, his disciple Romaharsana taught it to his son Ugrasravas, and Ugrasravas the

sauti appears as the reciter in some of the present Puranas; and the sutas still retained the

right to recite it for their livelihood. But, as stated above, Romaharsana taught it to his six

disciples, at least five of whom were brahmans. It thus passed into the hands of

brahmans, and their appropriation and development of it increased in the course of time,

as the Purana grew into many Puranas, as Sanskrit learning became peculiarly the

province of the brahmans, and as new and frankly sectarian Puranas were composed.

Pargiter cited reasons for his belief that the Mahabharata was composed

after the original Purana, though that runs contrary to the popular

perception about the Mahabharata having been composed before the

Puranas. That popular and linear perception is too simplistic, since texts

evolved in parallel, not necessarily sequentially.

In popular perception, Krishna Dvaipayana Vedavyasa composed the

Mahabharata. He then composed the Puranas. Alternatively, he composed

an original core Purana text, which has been lost, and others embellished it

through additions. The adjective ‘Purana’, meaning old account or old text,

became a proper noun, signifying a specific text. To be classified as a

Purana, a Purana has to possess five attributes—pancha lakshmana. That is,

five topics must be discussed—sarga, pratisarga, vamsha, manvantara and

vamshanucharita. The clearest statement of this is in the Matsya Purana.

Unlike the Ramayana and the Mahabharata, there is no Critical Edition of

the Puranas.5 Therefore, citing chapter and verse from a Purana text is

somewhat more difficult, since verse, if not chapter, may vary from text to

text. With that caveat, the relevant shloka (verse) should be in the 53rd

chapter of the Matysa Purana. Sarga means the original or primary creation.

The converse of sarga is universal destruction and dissolution, or pralaya.

That period of sarga lasts for one of Brahma’s days, known as kalpa. When

Brahma sleeps, during his night, there is universal destruction.

In measuring time, there is the notion of a yuga (era) and there are four

yugas—satya yuga (also known as krita yuga), treta yuga, dvapara yuga

and kali yuga. Satya yuga lasts for 4,000 years, treta yuga for 3,000 years,

dvapara yuga for 2,000 years and kali yuga for 1,000 years. However, these

are not human years. The gods have a different timescale and these are the

years of the gods. As one progressively moves from satya yuga to kali

yuga, virtue (dharma) declines. But at the end of kali yuga, the cycle begins

afresh, with satya yuga. An entire cycle, from satya yuga to kali yuga, is

known as a mahayuga (great era). However, a mahayuga is not just 10,000

years. There is a further complication. At the beginning and the end of

every yuga, there are some additional years. These additional years are 400

for satya yuga, 300 for treta yuga, 200 for dvapara yuga and 100 for kali

yuga. A mahayuga thus has 12,000 years, adding years both at the

beginning and at the end. 1,000 mahayugas make up one kalpa (eon), a

single day for Brahma. A kalpa is also divided into fourteen manvantaras, a

manvantara being a period during which a Manu presides and rules over

creation. Therefore, there are 71.4 mahayugas in a manvantara. Our present

kalpa is known as the Shveta Varaha kalpa. Within that, six Manus have

come and gone. Their names are (1) Svayambhuva Manu, (2) Svarochisha

Manu, (3) Uttama Manu, (4) Tapasa Manu, (5) Raivata Manu and (6)

Chakshusha Manu. The present Manu is known as Vaivasvata Manu.

Vivasvat, also written as Vivasvan, is the name of Surya, the Sun God.

Vaivasvata Manu has that name because he is Surya’s son. Not only do

Manus change from one manvantara to another. So do the gods, the ruler of

the gods and the seven great sages, known as the saptarshis (seven rishis).

Indra is a title of the ruler of the gods. It is not a proper name. The present

Indra is Purandara. However, in a different manvantara, someone else will

hold the title. In the present seventh manvantara, known as Vaivasvata

manvantara, there will also be 71.4 mahayugas. We are in the 28th of these.

Since a different Vedavyasa performs that task of classifying and collating

the Vedas in every mahayuga, Krishna Dvaipayana Vedavyasa is the 28th in

that series. Just so that it is clear, Vedavyasa isn’t a proper name. It is a title

conferred on someone who collates and classifies the Vedas. There have

been twenty-seven who have held the title of Vedavyasa before him and he

is the 28th. His proper name is Krishna Dvaipayana, Krishna because he

was dark and Dvaipayana because he was born on an island (dvipa). This

gives us an idea of what the topic of manvantara is about. This still leaves

pratisarga, vamsha and vamshanucharita. The two famous

dynasties/lineages were the solar dynasty (surya vamsha) and lunar dynasty

(chandra vamsha) and all the famous kings belonged to one or other of

these two dynasties. Vamshanucharita is about these lineages and the

conduct of these kings. There were the gods and sages (rishis) too, not

always born through a process of physical procreation. Their lineages are

described under the heading of vamsha. Finally, within that cycle of

primary creation and destruction, there are smaller and secondary cycles of

creation and destruction. That’s the domain of pratisarga. In greater or

lesser degree, all the Puranas cover these five topics, some more than the

others. The Purana which strictly adheres to this five-topic classification is

the Vishnu Purana.

There are Puranas and Puranas. Some are known as Sthala Puranas,

describing the greatness and sanctity of a specific geographical place. Some

are known as Upa-Puranas, minor Puranas. The listing of Upa-Puranas has

regional variations and there is no country-wide consensus about the list of

Upa-Puranas, though it is often accepted that there are eighteen. The

Puranas we have in mind are known as Maha-Puranas, major Puranas.

Henceforth, when we use the word Puranas, we mean Maha-Puranas. There

is consensus that there are eighteen Maha-Puranas, though it is not obvious

that this number of eighteen existed right from the beginning. The names

are mentioned in several of these texts, including a shloka that follows the

shloka cited from the Matsya Purana. Thus, the eighteen Puranas are (1)

Agni (15,400); (2) Bhagavata (18,000); (3) Brahma (10,000); (4)

Brahmanda (12,000); (5) Brahmavaivarta (18,000); (6) Garuda (19,000); (7)

Kurma (17,000); (8) Linga (11,000); (9) Markandeya (9,000); (10) Matsya

(14,000); (11) Narada (25,000); (12) Padma (55,000); (13) Shiva (24,000);

(14) Skanda (81,100); (15) Vamana (10,000); (16) Varaha (24,000); (17)

Vayu (24,000) and (18) Vishnu (23,000).

A few additional points about this list. First, the Harivamsha is

sometimes loosely described as a Purana, but strictly speaking, it is not a

Purana. It is more like an addendum to the Mahabharata. Second,

Bhavishya (14,500) is sometimes mentioned, with Vayu excised from the

list. However, the Vayu Purana exhibits many more Purana characteristics

than the Bhavishya Purana. There are references to a Bhavishyat Purana

that existed, but that may not necessarily be the Bhavishya Purana as we

know it today. That’s true of some other Puranas too. Texts have been

completely restructured hundreds of years later. Third, it is not just a

question of Bhavishya Purana and Vayu Purana. In the lists given in some

Puranas, Vayu is part of the 18, but Agni is knocked out. In some others,

Narasimha and Vayu are included, but Brahmanda and Garuda are knocked

out. Fourth, when a list is given, the order also indicates some notion of

priority or importance. Since that varies from text to text, our listing is

simply alphabetical, according to the English alphabet. Fifth, when one uses

the term Bhagavata, does one mean Bhagavata Purana or Devi Bhagavata

Purana? The numbers within brackets indicate the number of shlokas each

of these Puranas has or is believed to have. The range is from 9,000 in

Markandeya to a mammoth 81,100 in Skanda. The aggregate is a colossal

409,500 shlokas. To convey a rough idea of the orders of magnitude, the

Mahabharata has, or is believed to have, 100,000 shlokas. It’s a bit difficult

to convert a shloka into word counts in English, especially because Sanskrit

words have a slightly different structure. However, as a very crude

approximation, one shloka is roughly twenty words. Thus, 100,000 shlokas

become 2 million words and 400,000 shlokas, four times the size of the

Mahabharata, amounts to 8 million words. There is a reason for using the

expression ‘is believed to have’, as opposed to ‘has’. Rendering into writing

is of later vintage, the initial process was one of oral transmission. In the

process, many texts have been lost, or are retained in imperfect condition.

This is true of texts in general and is also specifically true of Itihasa and

Puranas. The Critical Edition of the Mahabharata, mentioned earlier, no

longer possesses 100,000 shlokas. Including the Harivamsha, there are

around 80,000 shlokas. The Critical Edition of the Mahabharata has, of

course, deliberately excised some shlokas. For the Puranas, there is no

counterpart of Critical Editions. However, whichever edition of the Puranas

one chooses, the number of shlokas in that specific Purana will generally be

fewer than the numbers mentioned here earlier. Either those many shlokas

did not originally exist, or they have been lost. This is the right place to

mention that a reading of the Puranas assumes a basic degree of familiarity

with the Valmiki Ramayana and the Mahabharata, more the latter than the

former. Without that familiarity, one will often fail to appreciate the context

completely. More than passing familiarity with the Bhagavat Gita, strictly

speaking a part of the Mahabharata, helps.6

Other than the five attributes, the Puranas have a considerable amount of

information on geography and even geological changes (changes in courses

of river) and astronomy. Therefore, those five attributes shouldn’t suggest

the Puranas have nothing more. They do, and they have, therefore, been

described as encyclopedias. Bharatavarsha is vast and heterogeneous and

each Purana may very well have originated in one particular part of the

country. Accordingly, within that broad compass of an overall geographical

description, the extent of geographical information varies from Purana to

Purana. Some are more familiar with one part of the country than with

another. Though not explicitly mentioned in the five attributes, the Puranas

are also about pursuing dharma, artha, kama and moksha, the four

objectives of human existence, and about the four varnas and the four

ashramas. The general understanding and practice of dharma is based much

more on the Puranas than on the Vedas. Culture, notions of law, rituals,

architecture and iconography are based on the Puranas. There is beautiful

poetry too.

Perhaps one should mention that there are two ways these 18 Puranas are

classified. The trinity has Brahma as the creator, Vishnu as the preserver

and Shiva as the destroyer. Therefore, Puranas where creation themes

feature prominently are identified with Brahma (Brahma, Brahmanda,

Brahmavaivarta, Markandeya). Puranas where Vishnu features prominently

are identified as Vaishnava Puranas (Bhagavata, Garuda, Kurma, Matysa,

Narada, Padma, Vamana, Varaha, Vishnu). Puranas where Shiva features

prominently are identified as Shaiva Puranas (Agni, Linga, Shiva, Skanda,

Vayu). While there is a grain of truth in this, Brahma, Vishnu and Shiva are

all important and all three feature in every Purana. Therefore, beyond the

relative superiority of Vishnu vis-à-vis Shiva, the taxonomy probably

doesn’t serve much purpose. The second classification is even more tenuous

and is based on the three gunas of sattva (purity), rajas (passion) and tamas

(ignorance). For example, the Uttara Khanda of the Padma Purana has a

few shlokas along these lines, recited by Shiva to Parvati. With a caveat

similar to the one mentioned earlier, this should be in the 236th chapter of

Uttara Khanda. According to this, the Puranas characterized by sattva are

Bhagavata, Garuda, Narada, Padma, Varaha and Vishnu. Those

characterized by rajas are Bhavishya, Brahma, Brahmanda,

Brahmavaivarta, Markandeya and Vamana. Those characterized by tamas

are Agni, Kurma, Linga, Matysa, Skanda and Shiva.

Within a specific Purana text, there are earlier sections, as well as later

ones. That makes it difficult to date a Purana, except as a range. Across

Purana texts, there are older Puranas, as well as later ones. Extremely

speculatively, the dating will be something like the following. (1) Agni

(800–1100 CE); (2) Bhagavata (500–1000 CE); (3) Brahma (700–1500 CE);

(4) Brahmanda (400–600 CE); (5) Brahmavaivarta (700–1500 CE); (6)

Garuda (800–1100 CE); (7) Kurma (600–900 CE); (8) Linga (500–1000 CE);

(9) Markandeya (250–700 CE); (10) Matsya (200–500 CE); (11) Narada

(900–1600 CE); (12) Padma (400–1600 CE); (13) Shiva (1000–1400 CE);

(14) Skanda (600–1200 CE); (15) Vamana (450–900 CE); (16) Varaha

(1000–1200 CE); (17) Vayu (350–550 CE); (18) Vishnu (300 CE–450 CE) and

(19) Bhavishya (500–1900 CE). Reiterating once again that there is no great

precision in these ranges, by this reckoning, the Vishnu Purana is the oldest

and some parts of the Bhavishya Purana are as recent as the 19th century.

As mentioned earlier, there is no Critical Edition for the Puranas.

Therefore, one has to choose a Sanskrit text one is going to translate from.

If one is going to translate all the Puranas, it is preferable, though not

essential, that one opts for a common source for all the Purana texts. In all

the Purana translations, as a common source, I have used, and will use, the

ones brought out by Nag Publishers, with funding from the Ministry of

Human Resource Development. It is no different for the Shiva Purana.7 To

the best of my knowledge, other than this translation, there are only two

other unabridged translations of the Shiva Purana in English. J.L. Shastri

was the editor of the first and a board of scholars undertook the translation,

published under the title ‘Ancient Indian Tradition and Mythology in

English Translation’.8 In the course of this translation, extensive

comparisons have been made with the Shastri translation. The Sanskrit texts

used for the two translations are similar, but not always identical. However,

differences are minor. More importantly, the discerning reader, who

compares the two, will find that we have differed in interpreting words and

sentences. The second unabridged translation is by Shanti Lal Nagar.9

In the second half of the 19th century, the contribution of Calcutta and

Bengal towards preserving the Itihasa-Purana legacy was remarkable.

Consider the following. (1) Kaliprasanna Singha’s unabridged translation of

the Mahabharata in Bengali; (2) The Sanskrit and unabridged Bengali

translation of the Burdwan edition of the Mahabharata; (3) The unabridged

Bengali translation of the Mahabharata, published by Pratap Chandra Roy;

(4) The unabridged English translation of the Valmiki Ramayana by

William Carey and Joshua Marshman; (5) Hemachandra Bhattacharya’s

unabridged translation of the Valmiki Ramayana in Bengali; (6) Ganga

Prasad Mukhopadhyaya’s verse translation of the Valmiki Ramayana; (7)

Panchanan Tarkaratna’s Sanskrit editions and Bengali translations of

Valmiki Ramayana, Adhyatma Ramayana and several Puranas; (8)

Unabridged translations of the Mahabharata in English by Kisari Mohan

Ganguli and Manmatha Nath Dutt; (9) Asiatic Society’s10 Bibliotheca

Indica Sanskrit editions of Agni Purana, Brihad Dharma Purana, Brihad

Naradiya Purana, Kurma Purana, Varaha Purana and Vayu Purana; and (10)

F. E. Pargiter’s unabridged English translation of Markandeya Purana. (11)

And most important of all, Horace Hayman’s Wilson translation of the

Vishnu Purana, in five volumes, between 1864 and 1870.11 Though

Wilson’s translation wasn’t part of the Bibliotheca Indica corpus, it was part

of the same broad tradition. Wilson’s work was almost certainly the first

unabridged translation of any Purana into English and the scholarship was

remarkable. An act of research and scholarship still needs to be undertaken,

cross-referencing names, genealogies and incidents across Itihasa and

Purana texts. Often, when the same incident is narrated in different Purana

texts, there are differences in nuances and details. Since ours is a

translation, we have deliberately refrained from undertaking such an

exercise. But the Horace Hayman Wilson translation did seek to do that.

Before that work can be undertaken, the Purana corpus has to be translated,

meaning translation into English. More often than not, practices of dharma

are based on the Itihasa-Purana corpus. The Purana project, published by

Penguin, is part of that translation endeavour. Translations of Bhagavata

Purana, Markandeya Purana, Brahma Purana and Vishnu Purana have

already been published and Shiva Purana is the fifth.

As has been mentioned earlier, the composition of Shiva Purana is dated

to between 1000 and 1400 CE. It is a relatively later Purana. The Shiva

Purana has a considerable degree of overlap with the Vayu Purana, dated to

between 350 and 550 CE. It is the consensus that the Vayu Purana evolved

earlier. R. C. Hazra’s dissertation is still one of the best introductions to the

Purana corpus, for all the Puranas.12 Because of that later date of

composition, Hazra paid short shrift to the Shiva Purana, not even

mentioning it as a separate Purana. He focused instead on Vayu Purana.

The Vayu is perhaps the oldest of the extant Puranas. The Mahabharata speaks of a

‘Purana proclaimed by Vayu;’ the Harivamsa refers to ‘Vayu’ as an authority; Banabhatta

says in his Harsa-carita that he attended the reading of the Vayu Purana in his native

village; and Alberuni repeatedly quotes and names a Vayu Purana in his account of India.

The character of the Vayu as a Mahapurana has sometimes been called into question. The

cause of this doubt is the use of the title ‘Siva’ or ‘Saivya’ for ‘Vayaviya’ in the majority

of the lists of the ‘eighteen Mahapuranas’. But this substitution, which has been taken

wrongly in favour of the comparatively late sectarian Upapurana called ‘Siva-purana’, is

based on the Saiva character of the Vayu … Hence it seems that the attempt to raise the

Siva-purana to the status of a Mahapurana was due to a comparatively late sectarian zeal.

A quote from Wilson’s Preface13 will add to what has already been said and

Wilson was less dismissive of the Shiva Purana.

The Siva or Saiva Purana is, as above remarked, omitted in some of the lists; and, in

general, when that is the case, it is replaced by the Vayu or Vayaviya. When the Siva is

specified, as in the Bhagavata, then the Vayu is omitted; intimating the possible identity

of these two works.

In all Puranas, there are chapters that are almost verbatim reproductions of

sections from the Mahabharata, Harivamsha and other Puranas. One should

not deduce that a specific Purana text has copied from another, since these

various texts might have had a common origin. That apart, even when the

shlokas seem to be virtually identical, there are interesting changes in words

and nuances. This has a bearing on the Hazra and Wilson arguments. Today,

given the texts we possess, it is impossible to unambiguously establish the

original text. There may very well have been an original proto-Vayu Purana

and an original proto-Shiva Purana. Who can determine which preceded

which? Suffice to say, there was a consolidation of the present Shiva

Purana, perhaps even as late as between 1000 and 1400 CE, though

something like 1000 CE to 1100 CE seems more reasonable. After all, each

Purana evolved and was added to. In terms of its present structure and

attributes, the Shiva Purana displays all the characteristics of a Maha-

Purana. One shouldn’t be dismissive. The Shiva Purana is an important text

in the corpus of texts that forms the edifice of Shaiva dharma. There are

Shaiva agama texts that are part of this corpus too, 28 to be precise. There

are Upa-Puranas as part the corpus, for instance, Shivadharma Purana,

Shivadharmapurva Purana, Shivarahasya Purana and Maheshvara Purana.

Whether it is Puranas or other texts, the Shiva Purana exhibits the influence

of texts on Shakti and tantra.

We are told in the text [Chapter 9-2(2)] that the Shiva Purana originally

consisted of 100,000 shlokas and was divided into 12 Samhitas or sections

—Vidyeshvara, Rudra, Vainayaka, Uma, Matri, Rudraikadasha, Kailasa,

Shatadrudra, Kotirudra, Sahasrakotirudra, Vayaviya and Dharmasamja.

These aggregated to 100,000 shlokas. However, we are also told that

Vedavyasa abridged the original Shiva Purana and compressed it into

24,000 shlokas, retaining seven Samhitas and eliminating five (Vainayaka,

Matri, Rudraikadasha, Sahasrakotirudra and Dharmasamja). In the Sanskrit

text of the Shiva Purana used by us, seven chapters and 373 shlokas from

the Skanda Purana have also been included, since they concern the Shiva

Purana. Accordingly, we have also translated these and our translation has

464 chapters and 24,646 shlokas (as shown in the table that follows). With

the Skanda Purana segment deducted, there are 457 chapters and 24,273

shlokas (reasonably close to the stated 24,000). The seven Samhitas that

remain are Vidyeshvara (25 chapters, 1,540 shlokas), Rudra (197 chapters,

10,268 shlokas), Shata Rudra (42 chapters, 2,188 shlokas), Koti Rudra (43

chapters, 2,187 shlokas), Uma (51 chapters, 2,679 shlokas), Kailasa (23

chapters, 1,285 shlokas) and Vayaviya (76 chapters, 4,126 shlokas). Rudra

Samhita is long and is subdivided into five subsections or khandas (Srishti,

Sati, Parvati, Kumara and Yuddha). The longish Vayaviya Samhita also has

two subsections or bhagas (Purva and Uttara). A word about the numbering

we have followed for the chapters, such as Chapter 423-8.2(1). The first

number is a consecutive numbering of chapters of the entire Shiva Purana,

while the second number indicates the number of the Samhita. (With the

Skanda Purana segment included, this numbering extends to eight, not

seven.) If there is a decimal point after the number given to the Samhita,

this indicates the part of the Samhita. For instance, 8.2 indicates the second

part of Vayaviya Samhita. Finally, the number within brackets indicates a

consecutive numbering of chapters within that Samhita.

As with every Purana, there are layers within layers and the account is

not recited by a single person. The basic template is, of course, the standard

one of Suta reciting the Purana to sages who have assembled for a sacrifice

in Naimisha forest. But there are also sub-strands of Vyasa recounting parts

to sages, Brahma relating it to Narada, Nandi relating it to Sanatkumara,

Upamanyu relating it to Krishna, Vayu relating it to the sages and even

Shiva reciting parts to Parvati.

In the translations of the Bhagavat Gita, the Mahabharata, the

Harivamsha, the Valmiki Ramayana, the Bhagavata Purana, the

Markandeya Purana, the Brahma Purana and the Vishnu Purana,14 we

followed the principle of not using diacritical marks. The use of diacritical

marks (effectively the international alphabet of Sanskrit transliteration)

makes the pronunciation and rendering more accurate, but also tends to put

off readers who are less academically inclined. Since diacritical marks are

not being used, there is a challenge of rendering Sanskrit names in English.

Sanskrit is a phonetic language and we have used that principle as a basis.

Applied consistently, this means that words are rendered in ways that may

seem unfamiliar. Hence, Gautama will appear as Goutama here. This is true

of proper names, and, in a few rare cases, of geographical names. The

absence of diacritical marks causes some minor problems. How does one

distinguish Mahadeva Shiva from Parvati Shivaa? Often, the context will

make the difference clear. If not, we have written Mahadeva as Shiva and

Parvati as Shivaa. In translating, the attempt has been to provide a word-for-

word translation, so that if one were to hold up the Sanskrit text, there

would be a perfect match. In the process, the English is not as smooth as it

might have been, deliberately so. In this particular translation, we have also

been pedantic, perhaps unnecessarily so. For example, the text refers to

Krishna as both Shri Krishna and Krishna. We have strictly adhered to

whatever the text says, word for word. There was another minor issue one

should flag. In most texts, chapters have headings. If chapters don’t have

headings, the colophon at the end of the chapter indicates what the heading

or title of the chapter should be. The Shiva Purana text has no such chapter

headings before the chapter, and sometimes, does not even have them in the

colophon. Therefore, the chapter headings we have given are subjective,

based on the contents of that particular chapter, unless of course the

colophon suggests a chapter heading.

The intention is to offer a translation, not an interpretation. That sounds

like a simple principle to adopt, and for the most part, is easy to follow.

However, there is a thin dividing line between translation and interpretation.

In some instances, it is impossible to translate without bringing in a little bit

of interpretation. Inevitably, interpretation is subjective. We have tried to

minimize the problem by (a) reducing interpretation; (b) relegating

interpretation to footnotes; and (c) when there are alternative

interpretations, pointing this out to the reader through those footnotes. But

all said and done, there is no substitute to reading these texts in the original

Sanskrit.

Finally, the Shiva Purana is not an easy Purana to translate, read and

understand. That’s often because the average reader is relatively unfamiliar

with mantra, mandala, tantra, yantra, chakra, Shakti concepts (iccha,

jnana, kriya), rituals and the theology (for want of a better word) of Shaiva

dharma. Shiva’s 36 tattvas are different from the tattvas of samkhya, with

many people being somewhat familiar with the latter. Shiva is in the centre

of a mandala, surrounded by the five kalaas (Nivritti, Pratishtha, Vidya,

Shanta and Shantyatita). Depending on time and space, there are six paths

to reach the supreme consciousness (varna, mantra, pada, kaala, tattva,

bhuvana) and there are five sheaths (time, limited knowledge, attachment,

destiny and limitation) that constrain one from reaching that supreme

consciousness. As for Shiva himself, there are the five aspects of Sadyojata,

Vamadeva, Aghora, Tatpurusha and Ishana. If this sounds esoteric, it is

undoubtedly so. But a reading of Shiva Purana is also a convenient means

of becoming exposed to these topics.

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Shiva Purana

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The Skanda Purana Segment

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Chapter 1-1(1)1 (Greatness of Shiva Purana)

Shri Shounaka said, ‘O Suta!2 O immensely wise one! O lord! O one who

knows the outcomes of all the various determinations. In particular, please

tell me about the essence of all the Puranas. How are good behaviour,

devotion and a sense of discrimination enhanced in one’s own self and in

one’s sons? How do virtuous people act so as to dispel their own

deviations? In this terrible kali yuga, all beings generally obtain asura traits.

What is the supreme path that can cure them of this? What is that supreme

object which ensures the best of the best? At present, what is the means that

is the purest of the pure? In particular, what means can be used to swiftly

purify one’s atman? O father!3 With a sparkling mind, how can one always

obtain Shiva?’

Suta replied, ‘O tiger among sages! Since you are eager and lovingly

wish to hear about this, you are blessed. Hence, I will use my intelligence to

reflect on the great and excellent sacred texts and tell you. This is the

outcome of all the various determinations and enhances devotion. O child!

It is divine and satisfies Shiva. Listen to this medication. It is excellent and

destroys the great fear arising from the predatory serpent known as Kala.4 O

sage! This is the supreme Shiva Purana, stated by Shiva himself. The sage

Sanatkumara instructed Vyasa and out of respect for him5 and for the

welfare of those born in kali yuga, Vyasa abridged them. O sage! Especially

for the purification of the minds of those born in kali yuga, there is nothing

other than Shiva Purana. O sage! After accumulating great merits in an

earlier birth, an immensely fortunate and intelligent person will develop

affection for it. This Shiva Purana is a supreme and excellent sacred text.

On earth, it should always be served and known as Shiva’s form. If an

excellent man devotedly reads it or listens to it, he instantly obtains Shiva,

something that can only be attained by using every possible means.

Therefore, men must make every kind of effort to read this sacred text. If

one listens to it lovingly, everything desired is obtained as a fruit. When a

man listens to Shambhu’s6 Purana, a man is cleansed of sins. After enjoying
extensive objects of pleasure, he obtains Shiva’s world. As soon as one
hears about Shambhu’s account, one obtains the good merits obtained from
performing a rajasuya sacrifice or one hundred agnishtoma sacrifices.7 O
sage! Those who hear the excellent sacred text of Shiva Purana should not
be thought of as mere mortals. There is no doubt that they are like forms of
Rudra.8 Sages know that the dust from the lotus feet of those who hear this
Purana and chant it are like the dust from tirthas.9 Embodied beings who
desire to go to the supreme region should always devotedly listen to the
unblemished Shiva Purana. O supreme among sages! If a person is unable
to listen to it constantly, let him control his atman and listen to it for one
muhurta10 every day. O sage! If a man is unable to listen to it every day, let
him listen to the Shiva Purana on auspicious months. If people listen to the
Purana for one muhurta, for half a muhurta, for a quarter of a muhurta or
for a kshana,11 they do not suffer from any hardships. O lord of sages! A
man who listens to this Purana burns down the great forest of karma and
crosses samsara.12 O sage! Good merits are obtained from all donations and
all sacrifices. Those stable fruits are obtained from listening to Shambhu’s
Purana. O sage! Especially during kali yuga, there is no greater dharma for
men than listening to Shiva Purana. This is the means for achieving
emancipation. There is no doubt that through properly hearing and reciting
Shambhu’s Purana, men obtain the fruits obtained from kalpadruma.13 In
kali yuga, there are evil-minded people who are deceitful in their atmans.
They do not follow dharma. The nectar known as Shambhu Purana is for
their benefit. A man who drinks this amrita does not suffer from old age
and becomes immortal. The amrita of Shambhu’s account also ensures that
no one in the entire family suffers from old age. They become immortal. It
must always be served. It must always be served.14 In particular, it must
always be served. This account of Shiva Purana becomes supremely
purifying as soon as one hears the narration of Shiva Purana. What can I say
about the fruits obtained by those who hold Shiva in their hearts?’
‘The text has 24,000 shlokas, divided into seven samhitas.15 Full of the
three kinds of bhakti,16 one must lovingly listen to it. The first samhita is
Vidhyeshvara Samhita, the second is Rudra Samhita. The third is known as
Shata Rudra, while the fourth is Koti Rudra. The fifth is known as Uma
Samhita, while the sixth is Kailasa Samhita. The seventh is known as

Vayaviya. There are thus seven samhitas. With these seven samhitas, this

divine text is known as Shiva Purana. It is equal to Brahma.17 It is supreme

and yields every kind of objective. If a person lovingly reads the entire

Shiva Purana, with its seven samhitas, he is spoken of as jivanmukta.18

Until the excellent Shiva Purana reaches his ears, a man is ignorant and

whirled around on earth. What is the point of listening to many sacred texts

and Puranas? They only lead to confusion. The Shiva Purana announces

that it alone can bestow emancipation. If the account of the Shiva Purana is

heard in any house, that house becomes a tirtha and the sins of all those

who reside in that house are destroyed. Indeed, one thousand ashvamedha

sacrifices and one hundred vajapeya sacrifices19 do not amount to one

sixteenth of what is obtained from Shiva Purana. O supreme among sages!

A person who has committed a sin is known as a sinner only as long as he

has not heard the Shiva Purana, full of great devotion. There are sacred

rivers, Ganga and the others. There are seven cities, Gaya and the others.

None of them is equal to this Shiva Purana. If one desires the supreme

objective, every day, one should devotedly read, with one’s own mouth, one

shloka, or half a shloka, from Shiva Purana. If one understands the meaning

and speaks about Shiva Purana, or if one constantly reads it devotedly, there

is no doubt that the person’s atman is auspicious. If an intelligent person

devotedly listens to it at the time of death, Mahesha20 is extremely pleased

with him and grants him a place in his own abode. If a person lovingly

worships Shiva Purana every day, he enjoys every object that he desires.

After this, he obtains a destination with Shiva. Attentively, the Shiva Purana

must always be wrapped in a piece of linen garment. A person who honours

it in this way will always be happy. The unblemished Shiva Purana is

everything for a person who is devoted to Shiva. If he desires happiness in

this world and in the next one, he must make every effort to lovingly serve

it. The supreme and unblemished Shiva Purana bestows the four objectives

of human existence.21 It must always be heard. In particular, it must always

be lovingly read. It is supreme among the Vedas, Itihasa and sacred texts

and ensures great benefit. The Shiva Purana must always be understood by

those who desire emancipation. For those who seek to know about the

atman, this Shiva Purana is supreme. Among all supreme objects, it must

always be served and worshipped by the virtuous. It pacifies the three kinds

of hardship.22 It bestows happiness and must always be loved more than

one’s own life. It pleases Brahma, Hari, Isha and the immortals.23 With

every kind of happiness in my mind, I worship Shiva Purana. May Shiva be

pleased with me and bestow on me devotion at his own feet.’

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Chapter 2-1(2) (Devaraja’s story)

Shounaka said, ‘O Suta! O immensely fortunate one! O Suta! You know

the supreme meaning and are blessed. Out of your compassion, you have

made us hear this divine and extraordinary account. It purifies the mind and

destroys a torrent of sins. We have heard this wonderful account that

generates satisfaction in Shiva. There is nothing on earth that is equal to this

account. There is nothing else that is superior. Because of your compassion,

we have certainly got to know about this. In kali yuga, who are the sinners

who get purified by this account? O Suta! Out of your compassion, please

tell us, for the sake of gratifying the world.’

Suta replied, ‘There are men who commit sins. They are deceitful and

wicked in their conduct. They are constantly devoted to desire and other

vices. They too are purified by this. This is an excellent jnana-yajna.24 It

always bestows objects of pleasure and emancipation. It cleanses all sins

and brings satisfaction to Shiva. There are those who are overwhelmed by

thirst.25 They are bereft of the truth and censure their fathers and mothers.

They are insolent and cause violence. Even such people are purified by this.

There are those who abandon the dharma of their own varna and

ashrama.26 They are full of envy. In kali yuga, even they are purified by this

jnana-yajna. There are deceitful ones who indulge in fraud. They are cruel

and heartless. In kali yuga, even they are purified by this jnana-yajna.

There are those who sustain themselves by appropriating the property of

brahmanas and are addicted to being deviant.27 In kali yuga, even they are

purified by this jnana-yajna. There are those who constantly indulge in sin.

They practice fraud and are extremely wicked. In kali yuga, even they are

purified by this jnana-yajna. There are those who are filthy and evil in

intelligence. They survive on the possessions of serene devas.28 In kali

yuga, even they are purified by this jnana-yajna. This is the most sacred of

Puranas. It destroys major sins. It bestows objects of pleasure and

emancipation and ensures satisfaction to Shiva.’

‘In this connection, an ancient history is recounted. As soon as one hears

it, sins no longer remain. In the city of Kiratas,29 there was a brahmana

whose learning was deficient. He turned away from the dharma of devas

and sold juices to the poor.30 He deviated from the practice of bathing at the

time of sandhya and followed the means of subsistence meant for

vaishyas.31 He was known as Devaraja, and he deceived people who trusted

him. He deprived brahmanas, kshatriyas, vaishyas and shudras of their

possessions. Through such fraudulent means, he accumulated wealth.

Through many such acts of adharma, he gathered wealth for himself. But

since he was a sinner, he did not spend the slightest bit of this on acts of

dharma. On one occasion, the brahmana went to a lake to have his bath. A

courtesan named Shobhavati arrived there. On seeing her, he was agitated.

Realizing that the wealthy brahmana had come under her subjugation, the

beautiful lady was delighted. As a result of their conversation, love was

generated in his mind. He wanted to make her his wife. She also consented

that he would become her husband. In this way, they came under the

subjugation of desire and sported for a very long time. When seated, lying

down, drinking, eating and playing, they behaved towards each other as

couples do and resided accordingly. His mother, father and wife32 repeatedly

tried to restrain him. But he did not pay heed to their words and continued

to indulge in this wicked conduct. On one occasion, he succumbed to his

intolerance. While they were asleep in the night, the wicked person killed

his parents and wife and stole their wealth. His mind was full of desire for

the courtesan. He handed over his wealth and the wealth he obtained from

his father and others to her. The sinner ate what should not be eaten. He

wished to drink liquor. That worst of brahmanas always ate from the same

vessel as the courtesan.’

‘On one occasion, urged by destiny, he arrived in the city of

Pratishthana.33 He saw a Shiva temple there, surrounded by virtuous people.

While the brahmana was there, he suffered from a terrible fever and

constantly heard Shiva’s account, uttered from the mouth of another

brahmana. Suffering from the fever, at the end of a month, Devaraja died.

Yama’s servants bound him up in nooses and forcibly conveyed him to

Yama’s city. However, Shiva’s attendants were there, dressed in white and

wielding tridents in their hands. All their limbs were smeared with ashes,

and they wore rudraksha beads.34 They arrived from Shiva’s world and

angrily went to Yama’s city. They reprimanded his messengers and

repeatedly struck them. They released Devaraja and placed him on a

wonderful vimana.35 Making him sit there, the messengers eagerly started to

leave for Kailasa. At this, there was a great tumult in Yama’s city. Hearing

this, Dharmaraja36 emerged from his own residence. He saw those four

messengers, who seemed to be like Rudra himself. Dharmaraja, who knew

about dharma, followed the norms and worshipped them. Using the insight

of knowledge, Yama got to know about the entire incident. Scared, he did

not ask the great-souled Shambhu’s messengers anything. Having been

worshipped, they sought his leave. They went to Kailasa and handed him

over to Shiva and Amba,37 who are oceans of compassion. The accounts of

Shiva Purana are blessed and supremely purifying. As soon as he hears it, a

sinner is emancipated. Sadashiva’s excellent abode is a great and supreme

region. Those who know the Vedas say that it is located above all the

worlds. The brahmana Devaraja was a sinner. Because of his greed, he

caused violence to brahmanas, kshatriyas, vaishyas, shudras and many

other beings, robbing them of their lives. He killed his mother, his father

and his wife. He was a drunkard and had intercourse with a courtesan.

However, as soon as he arrived there, he was instantly emancipated.’

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Chapter 3-1(3) (Chanchula’s story)

Shounaka said, ‘O Suta! O immensely fortunate one! O Suta! O

immensely intelligent one! You know everything. Through your favours, I

have repeatedly become successful in my objective. On hearing this Itihasa,

my mind is greatly delighted. Please narrate another account about

Shambhu, so that our love for him is increased even more. In this world,

even those who drink amrita are not honoured with emancipation. But

drinking in the nectar of Shambhu’s account immediately bestows

emancipation. You are blessed. You are blessed.38 Shambhu’s account is

blessed. You are blessed. As soon as a man hears it, he goes to Shiva’s

world.’

Suta replied, ‘O Shounaka! Listen. I will tell you about a great secret

since you know the Vedas and are foremost among Shiva’s devotees. In the

region near the ocean, there was a village known as Bashkala. The people

who lived there were wicked. They deceived and did not follow the dharma

of the Vedas. They were evil and dwelt in an evil region. They were

insolent, did not follow devas and used deception for subsistence. Though

they practiced agriculture, they used force and wielded weapons. They

indulged in fraud and were greatly addicted to intercourse with women.

They did not possess jnana or non-attachment. They did not know about

true dharma and about ensuring the welfare of others. They were firm in

their addiction to hearing about wicked accounts. Their intelligence was

like that of animals. The minds of those deceivers were such that they

turned away from their own dharmas and followed that of other varnas.

They always indulged in wicked deeds and were constantly interested in

material objects. All the women were wicked svairinis,39 addicted to sin.

They were wicked in intelligence, practicing vyabhichara. They were

devoid of all good conduct. Such wicked people lived in the village known

as Bashkala.’

‘There was a brahmana named Binduga there and he was a great wretch.

He was extremely evil in his atman and a great sinner. He always followed

extremely wicked paths. He had a wife named Chanchula. But his mind was

so overcome by desire that he became the husband of a courtesan. Though

his own wife always followed dharma, he abandoned her. Suffering from

the arrows of love, the evil one amused himself with the courtesan. In this

way, a long period of time elapsed and he continued to indulge in his

wicked acts. However, Chanchula still suffered on account of love. Scared

of giving up her own dharma,40 she bore that hardship. Her beauty faded

and she was no longer in the bloom of youth. She was overwhelmed by

desire and gave up her own dharma. In secret and in the night, when her

husband could not see, she started to have intercourse with her paramour.

She deceived him. Deviating from virtue, she followed a wicked path. O

sage! On one occasion, he saw his wife, Chanchula, engage in this wicked

conduct. In the night, he saw her, overwhelmed by desire, having

intercourse with her lover. Witnessing his wife’s wickedness, his mind

turned towards an evil course of action. While his wife was engaged in

intercourse with her paramour at night, he angrily rushed towards them. The

deceitful and evil paramour saw that Binduga had returned home. The

deceiver swiftly fled from that house. At this, Binduga caught hold of his

wife. He repeatedly abused her and struck her with his fists. The woman

was beaten by her husband. The deceitful svairini, Chanchula, became

angry. She spoke to her deceitful husband, Binduga. Chanchula said, “Full

of evil intelligence, every day, you succumb to desire and pleasure yourself

with a courtesan. You abandon your own youthful wife, who is devoted to

serving her husband. I am beautiful. I am young. My mind is also

overwhelmed by desire. Please tell me. When I am deprived of pleasuring

myself with my husband, what course of action do I have? I am extremely

beautiful. I am young. I am agitated. How will I withstand the pangs of

desire? Deprived of your companionship, my mind is suffering.” The

foolish person, evil in intelligence and worst among brahmanas, was

addressed by her in this way. The deceitful sinner, Binduga, who had turned

away from his own dharma, replied to her in this way. Binduga said, “What

you have said is indeed true. Your mind is agitated by desire. O beloved! I

will tell you what is beneficial for you. Listen. Give up this fear. Without

any fear in your mind, dally with a new paramour every day. Give them

their pleasure and take from them whatever riches you can. Hand over all

that wealth to me. My mind is attached to that courtesan. This will indeed

bring great benefit to us, to you, as well as to me.” His wife, Chanchula,

heard her husband’s words. Evil in her intelligence, she accepted her

husband’s words. With wicked minds, the couple entered into this

agreement. Without any fear, evil in intelligence, they indulged in this

wicked course of action. In this way, the couple practiced this wicked

conduct. A long period of time elapsed. Foolish in intelligence, they

followed this futile pursuit.’

‘In the course of time, Binduga, the evil-minded brahmana who was the

husband of a vrishali,41 died. The deceiver went to hell. Foolish in

intelligence, he went through many kinds of hardship in hell. He then

became a terrible pishacha42 in the Vindhya mountains. When her husband,

Binduga, died, she continued to reside in her own house, indulging in

wicked conduct. Extremely foolish in intelligence, she spent a long period

of time with her sons. The woman, Chanchula, continued to amuse herself

with her paramours. Overwhelmed by desire, she found her pleasures. After

some time, her youth passed. On one occasion, through the urging of

destiny, an auspicious occasion arrived.43 Along with her relatives, the

woman went to the kshetra of Gokarna.44 Along with her relatives, she

roamed around, here and there. In that connection, she went to that tirtha

and bathed there. In a temple, there was a daivajna,45 who was speaking

about Shambhu’s sacred account from the Puranas. From his mouth, she

heard a bit of this auspicious account. Women who are attached to

paramours go to hell. There, Yama’s servants insert hot iron rods inside

their vaginas. The person expounding from the Puranas spoke about this, so

as to develop non-attachment among those who heard. Hearing this, she

became anxious and trembled. When the narration was over and the people

had left, the scared woman approached the brahmana in private. She

addressed the one who had spoken about Shiva. Chanchula said, “O

brahmana! Listen. Without knowing my own dharma, I indulged in wicked

conduct. O lord! On hearing about this, please show me your unlimited

compassion and save me. O lord! Foolish in intelligence, I have committed

an extremely grave sin. Blinded by desire, I spent my entire youth in fickle

behaviour. Hearing your words about the development of non-attachment, a

great fear has been generated in me, combined with trembling. Shame on

my foolish intelligence. Shame on the sin I have committed as a result of

being overwhelmed by desire. I have turned away from my own dharma

and have committed the reprehensible act of being addicted to material

objects. In pursuit of a little bit of happiness, I have destroyed my own

tasks. I have committed a grave and terrible sin and have unwittingly cause

hardship. What calamities am I headed towards? Alas! What terrible

miseries will this lead to? Who can tell? My mind has turned towards

excessively wicked paths. When the time for death arrives, I will see

Yama’s fearful messengers. When they strike me and bind nooses around

my neck, how will I maintain my patience? In hell, when my body is sliced

into fragments, how will I tolerate it? The great pains there lead to special

miseries. During the day, I will not be able to move my organs of sense.

How will I not be able to grieve? In the night, how will I be able to obtain

the desired sleep? I will be overwhelmed with grief. Alas! I have been burnt

down. Alas! My heart is being shattered. I have destroyed myself in every

possible way. I have been a sinner in every possible way. Alas! O destiny!

You have bestowed this great sin and great hardship on me. You have

deceived me. My own dharma would have given me every kind of

happiness. But I was made to deviate from it. O brahmana! There are

miseries when an embodied being is impaled on a stake or is flung down

from the top of a mountain. But this misery is one crore times that. A sin

like mine is great. Generally, it cannot be purified by performing one

hundred horse sacrifices or bathing in Ganga for one hundred years. What

will I do? Where will I go? Who will I seek refuge with? Who in this world

will save me? I am descending into an ocean that is hell. O brahmana! You

are my guru. You are my mother. You are my father. Save me. Please save

one who is distressed. I seek refuge with you.” With non-attachment

generated in her, she fell down at his two feet. Full of compassion, the

intelligent brahmana raised her up and spoke to her.’

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Chapter 4-1(4) (Chanchula’s Emancipation)

The brahmana said, ‘Hearing accounts from the Shiva Purana leads to

non-attachment. It is good fortune that through Shiva’s great favours, your

understanding has been awakened at the right time. O wife of a brahmana!

Do not be afraid. Go and seek refuge with Shiva. Through Shiva’s favours,

all your sins will instantly be destroyed. I will tell you something else that is

full of Shiva’s deeds. That will lead you to a destination that brings every

kind of happiness. Such intelligence only develops from listening to

virtuous accounts. You are full of repentance. Thus purified, you are no

longer attached towards material objects. The greatest atonement for sinners

is repentance for the sins they have committed. All virtuous people have

described this as the means for cleansing all sins. As instructed by virtuous

people, if a person performs prayashchitta,46 purified by repentance, all sins

are purified. If a man makes up his mind to perform prayashchitta, he

longer has any fear. There is no doubt that repentance generally conveys a

person towards a desirable destination. Hearing the account of the Shiva

Purana leads to a purification of the mind that cannot be obtained through

anything else. This is like a mirror being cleaned, so that it becomes

sparkling. There is no doubt that this account purifies the mind like that.

Shiva and Amba remain in the minds of men who have purified themselves.

With atmans thus purified, they attain a supreme destination with Shiva and

Amba. Therefore, for every category, it is held that this account is the best

mode. It is for this reason that Mahadeva himself devised this account. This

account leads to the mind being immersed in dhyana on Girija’s husband.47

Jnana is generated from dhyana and thereafter, there is certain kaivalya.48 If

a person listens to this account, but is unsuccessful in performing dhyana on

Shankara,49 he accomplishes that dhyana in a subsequent birth and goes to a

supreme destination with Shambhu. There are many sinners who have heard

this account and have performed dhyana on Uma’s husband.50 Having

tormented themselves, they have obtained success. Hearing this account is

the most beneficial bija for men.51 If one follows this path in the proper

way, the bonds of worldly existence are destroyed. Hearing the account,

fixing Shambhu in the mind and in the seat of the heart, and purification of

the consciousness are enough. That devotion towards Mahesha and his two

sons certainly leads to divine favours.52 Therefore, there is no doubt about

emancipation. In its absence, a person’s intelligence is bound to maya.53 He

should be known as an animal. There is no doubt that he can never be freed

from the bondage of samsara. O wife of a brahmana! Therefore, withdraw

your mind from material objects. With your mind full of devotion, listen to

Shambhu’s account. This is supremely purifying. Listen to this virtuous

account about Shankara, the paramatman. With your consciousness thus

purified, you will obtain emancipation. Meditate on Shiva’s lotus feet and

your mind will become sparkling. I am telling you the truth. You will obtain

emancipation in a single birth. This is the truth.’

Suta continued, ‘Having spoken to her in this way, the excellent

brahmana turned his mind towards obtaining Shiva’s favours. He was silent

and, with a purified atman, became engaged in performing dhyana on

Shiva. Binduga’s wife, Chanchula, was pleased in her mind. Addressed in

this way by the brahmana, her eyes filled with tears. With a delighted mind,

she fell down at the feet of that Indra among brahmanas. She joined her

hands in salutation and said, “I have obtained my objective.” Rising up, she

joined her hands in salutation and spoke, the aksharas54 faltering. With her

mind full of non-attachment, she addressed the brahmana who was Shiva’s

great devotee. Chanchula said, “O brahmana! O Shiva’s great devotee! O

lord! You are blessed. You are the one who has seen the supreme

destination. You are engaged in ensuring the welfare of others. You are

described as an extremely virtuous person. Please save me. O virtuous one!

I am descending into an ocean that is hell. I wish to hear you speak about

Shiva Purana. In my mind, there is non-attachment about all material

objects. Now, there is great devotion in my mind for listening to this

Purana.” Saying this, she joined her hands in salutation and obtained his

favours. Desiring to hear about the Purana, she remained there, serving him.

In that spot, the extremely intelligent brahmana, who was supreme among

Shiva’s devotees, made the woman listen to the virtuous account of the

Purana. In that great kshetra, she heard the excellent account of the Shiva

Purana from the excellent brahmana. The account enhances devotion, jnana

and non-attachment and bestows emancipation. Hearing this virtuous and

supreme account, she accomplished an excellent objective. Favoured by the

compassion shown by a good guru, she swiftly obtained purity of

consciousness. Through Shiva’s favours, she performed dhyana on

Shambhu’s form. In this way, seeking refuge with a good guru, her mind

turned towards Shiva. She repeatedly meditated on Shambu’s form, who is

sacchidananda.55 She always bathed in the water of the tirtha. She had

matted hair and attired herself in bark. She smeared her limbs with ashes

and wore a garland of rudraksha beads. She performed japa56 on Shiva’s

name and controlled excessive speech and food. Following the path

indicated by the guru, she satisfied Shiva. O Shounaka! In this way,

Chanchula performed excellent dhyana on Shambhu and a long period of

time elapsed. She did this, full of the three kinds of devotion.57 When the

designated period was over, Chanchula voluntarily gave up her body. Sent

by Tripurari,58 a vimana swiftly arrived. It was adorned in many kinds of

ways and was full of his many divine ganas.59 Accompanied by Mahesha’s

excellent attendants, she ascended it. Sparkling and with all the dirt

removed, she was instantly conveyed to Shiva’s city. She assumed a divine

form and her limbs were divine. She was resplendent, with celestial

ornaments. She wore the half-moon on her crest and her complexion was

fair.60 Having gone there, she saw the three-eyed Mahadeva. He is the

eternal one and he was being served by Vishnu, Brahma and other devas.

Full of devotion, Ganesha, Bhringi, Nandishvara, Virabhadra and others

worshipped him. His radiance was like that of one crore suns. His throat

was blue. He had five faces and three eyes. The moon was on his crest.

Gouri, with a dazzle like that of lightning, was resplendent on his left side.

He was as fair as camphor. Gouri’s lord wore every kind of ornament. His

body was smeared with white ashes. Extremely resplendent, he was attired

in a white garment. Seeing Shankara, the woman, Chanchula, was filled

with delight. Filled with supreme joy, she repeatedly prostrated herself

before him respectfully. Delighted, she joined her hands in salutation. She

was humble, content and full of love. Her body-hair stood up in delight and

tears of joy flowed from her eyes. Full of compassion, Parvati and Shankara

allowed her to approach. Because of her good fortune, she was able to see

them. Parvati lovingly made her a divine companion. Chanchula, Binduga’s

beloved, thus obtained celestial happiness. That eternal world is dazzling

and is full of supreme bliss. She obtained a permanent residence there and

her mind was filled with joy.’

OceanofPDF.com

Chapter 5-1(5) (Binduga’s Emancipation)

Shounaka said, ‘O Suta! O immensely fortunate one! O Suta! Since your

mind is immersed in Shiva, you are blessed. Having heard this wonderful

account, our devotion has increased. Having gone there and having

obtained an excellent destination, what did Chanchula do? Please tell us

that. O immensely wise one! In particular, what about her husband?’

Suta replied, ‘On one occasion, she approached Devi Parvati and

prostrated herself before her. Overwhelmed with great bliss, she joined her

hands together and praised her. Chanchula said, “O Girija! O Skanda’s

mother! Men always worship you. You are the one who always bestows

happiness. You are Shambhu’s beloved. You are the form of the brahman.

Vishnu, Brahma and others serve you. You possess gunas.61 You are also

nirguna. You are the subtle and original Prakriti. Your form is

sachhidananda. You are the one who causes creation, preservation and

dissolution. You possess the three gunas. You are the abode of the three

divinities.62 You are the supreme one who establishes Brahma, Vishnu and

Mahesha.” Chanchula, who had already obtained a virtuous end, addressed

Maheshi63 in this way and stopped. Her shoulders were bent down. Her eyes

were full of tears of love. Parvati, loved by Shankara, was filled with

compassion for her. Full of great love, the one who loved her devotees,

spoke to Chanchula. Parvati said, “O Chanchula! O friend! O beautiful one!

I am extremely pleased with this praise. Please ask for the boon you desire.

There is nothing that cannot be given to you.” Thus addressed by Girija,

Chanchula prostrated herself before her. Asked in this way, she was filled

with great love. She joined her hands in salutation and bent her head down.

Chanchula said, “I do not know where my husband is now. Nor do I know

the destination he will go to. O Girija! O unblemished one! Please act so

that I can be with him. O fortunate one! O one who shows compassion

towards those who are distressed! O Mahadevi! O Maheshani! My husband

is the husband of a vrishali. He died before me. I do not know what has

happened to that sinner.” Hearing Chanchula’s words, Parvati spoke to her.

The affectionate Girija addressed her in extremely loving words. Girija said,

“O daughter! Your husband, Binduga, is foolish and a great sinner. The

foolish one became attached to a courtesan. After death, he went to hell. For

a large number of years, he underwent many kinds of hardships in hell. The

one with evil in his atman still needed to exhaust his sins. Therefore, he has

been born as a pishacha in the Vindhyas. Right now, he is a pishacha,

suffering from many kinds of miseries. He suffers from miseries caused by

vata64 and always must bear hardships.” Hearing Gouri’s words, Chanchula

was moved to tears. Because her husband was going through these sorrows,

she too was extremely miserable. She steadied her mind and prostrated

herself before Maheshvari again. With an anxious heart, the lady asked

again. Chanchula said, “O Maheshvari! O Mahadevi! Please show me your

compassion. Though my husband is a deceiver and has committed wicked

deeds, please save him. My husband is wicked, evil in intelligence. O Devi!

I bow down before you. Please tell me how he can swiftly attain a virtuous

end.” Parvati is affectionate towards her devotees. Hearing her words, with

a pleased mind, she spoke to her friend, Chanchula. Parvati said, “If your

husband hears Shiva’s supreme and sacred account, he will overcome this

hardship and attain a virtuous end.” She lovingly heard these words of

Gouri, with aksharas like amrita.’

‘She repeatedly joined her hands in salutation and bent her shoulders

down. On hearing about his account, her husband would be cleansed of all

sins. Therefore, she prayed that he might obtain a virtuous end. She

repeatedly beseeched Shiva’s beloved to ensure this. Maheshi Gouri is

affectionate towards her devotees and took pity on her. Hence, she

summoned Tumburu, the one who sang about Shiva’s account. The

daughter of the mountain affectionately addressed the king of the

gandharvas.65 Girija said, “O Tumburu! O one loved by Shiva! O fortunate

one! Do what is in my mind. With her, quickly go to Mount Vindhya. There

is an extremely terrible and extremely fearful pishacha there. With a great

deal of affection, listen to his account. I will tell you everything. In a former

life, this pishacha used to be a brahmana named Binduga. That wicked

person used to be the husband of this lady, my friend. He was the husband

of a vrishali. At the time of sandhya, he did not bathe and perform the other

rites of purification. He was angry and foolish in intelligence. He ate what

should not be eaten. He hated virtuous people. He took what should not be

taken. He was violent and wielded weapons. He ate with his left hand. He

oppressed those who were afflicted. He was cruel and set fire to the homes

of others. He always associated with chandalas.66 He was a great deceiver

and enjoyed courtesans. The sinner abandoned his own wife and associated

with those who were wicked. As a result of that association with a

courtesan, he completely destroyed all his good merits. Desiring wealth,

without any fear, he made his wife accept paramours. He indulged in this

wicked conduct until he died. In the course of time, he died. He went to

Yama’s city, the terrible place enjoyed by those who are sinners. The evil-

souled one went through many kinds of hell there. Right now, that deceiver

has become a pishacha in Mount Vindhya, enjoying wicked things. In front

of him, attentively narrate the extremely sacred and divine Shiva Purana,

which destroys every kind of sin. As soon as he hears the account of Shiva

Purana, his atman will be purified, and he will be cleansed of all sins. He

will no longer be a preta.67 Binduga will be freed from his present hardships

as a pishacha. After this, follow my command and bring him before Shiva.”

Thus addressed by Maheshani, Tumburu, Indra among the gandharvas, was

delighted. He told himself that he was extremely fortunate. Following the

command, Tumburu, loved by Narada, ascended an excellent vimana, along

with the beloved.68 He went to Mount Vindhya and saw the pishacha there,

with a gigantic body and large jaws. He was malformed. Sometimes, he

laughed. Sometimes, he wept. Sometimes, he spoke excessively. Tumburu,

who sang about Ishana’s excellent account, was extremely strong. He

forcibly seized that extremely fearful pishacha and bound him up in

nooses.’

‘Tumburu did this so that he could narrate the Shiva Purana. Having

decided this, he made arrangements for great festivities. There was a great

uproar in all the worlds. “Having been commanded by Devi, Tumburu has

gone to Mount Vindhya, so as to make the pishacha listen to Shiva Purana.”

So as to hear this account, all devas and rishis hastened and assembled

there. All of them went there to lovingly hear about Shiva Purana and it was

a wonderful assembly. Bound in nooses, the pishacha was made to sit

down. With a lute69 in his hand, Tumburu started to sing the account of

Gouri’s husband. He started with the first samhita and ended with the

seventh samhita. He clearly described the entire Shiva Purana, along with

its greatness. Listening lovingly to the Shiva Purana, with its seven

samhitas, all the listeners felt that they had accomplished their objectives.

Hearing the extremely sacred account of Shiva Purana, the pishacha was

cleansed of all his sins and gave up his form as a pishacha. He swiftly

assumed a divine form, fair in complexion and attired in white garments.

All his limbs were adorned with dazzling ornaments. He resembled the

three-eyed Chandrashekhara. Assuming a divine form, along with his own

beloved, who already possessed a divine form, he himself sang about the

illustrious conduct of Parvati’s husband. All devas and rishis saw him,

along with his wife. They were amazed and were filled with great

happiness. Hearing about Mahesha’s extraordinary account, they achieved

their objective and were pleased. Praising Shankara’s fame, they returned to

their own respective abodes. Binduga, divine in his atman, ascended an

excellent vimana. With his beloved by his side, he was stationed in the sky

and looked extremely radiant. Singing about Mahesha’s excellent and

agreeable qualities, along with his beloved and accompanied by Tumburu,

he reached Shankara’s abode. Mahesha and Parvati welcomed Binduga. He

was lovingly made a gana and she became Girija’s friend. That world is full

of supreme bliss. It is full of radiance and is eternal. He obtained a

sparkling residence there and became full of supreme happiness. I have thus

narrated this sacred Itihasa, which destroys sins. It is unblemished and

enhances devotion. Shiva and Shivaa70 take great delight in it. If a person

controls himself, listens to this with devotion and chants it, he enjoys

extensive objects of pleasure and at the end, he obtains emancipation.’

OceanofPDF.com

Chapter 6-1(6) (Rules for Listening)

Shounaka said, ‘O Suta! O immensely wise one! O Suta! You are Vyasa’s

disciple. I bow down before you. You are blessed. Your great qualities are

such that you are described as Shiva’s great devotee. Please tell me about

the rules for listening to the illustrious Shiva Purana, whereby the listener

can completely obtain all the excellent fruits.’

Suta replied, ‘O sage Shounaka! I will tell you about the rules for

listening to Shiva Purana, so that the complete fruits are obtained. The

person must first invite a daivajna and satisfy him. A pure and sanctified

muhurta must be chosen for commencement, so that it is completed without

any impediments. News about this auspicious event’s occurrence must be

attentively sent to different regions, so that Shiva’s devotees, who desire an

auspicious objective, can arrive. Women, shudras and some others are often

kept at a distance from hearing about Hari’s account or the chanting of

Shankara’s account. They should also arrive, so that their understanding is

kindled. In different regions, there are Shambhu’s devotees who are eager to

listen to his account being recited. They must be welcomed and lovingly

invited to this event. “There will be thus be an assembly of virtuous people

and great festivities.71 There will be an extremely wonderful occasion, with

Shiva Purana being recited. Full of love, come and drink the nectar of the

illustrious Shiva Purana. Full of love, please show us your compassion and

come. If you do not have the time, full of love, come for at least a single

day. This is a rare occasion. Under all circumstances, please do come, even

if it is for a short while.” In this way, full of humility and joy, they must be

invited. Those who arrive must be affectionately welcomed, in every

possible way. Excellent places for listening to Shiva Purana are Shiva’s

temple, a tirtha,72 a grove or a house. The ground must be purified, smeared

and decorated with minerals. On the occasion of the great festivity, there

must be divine and wonderful decorations. The house must be cleaned.

Everything not worthy must be kept in one corner of the house, so that it

cannot be seen. A raised platform must be constructed, adorned with pillars

made out of plantain trees. There must be fruits and flowers in abundance,

and everything must be covered with a canopy. The four directions must be

decorated with flags and banners. Every task must be undertaken with a

great deal of affection, so that there is delight in everyone. One must think

of a divine seat for Shankara, the paramatman. The narrator must also be

given a divine seat, one that is pleasant to sit on. As each one deserves,

there must be agreeable spots for the listeners.73 O sage! For ordinary

people, there must be other spots. Everything must bring pleasure to the

mind, as is the case at the time of a marriage. O Shounaka! All other daily

thoughts and worries must be set aside. The narrator will face the north and

the listeners will face the east. Know that the feet must never be placed in a

contrary direction.74 Alternatively, the narrator can face the east, seated

between the worshipper and the worshipped.75 Honoured by the listeners,

the narrator can also be seated so that he faces them. As long as he is seated

in Vyasa’s seat, narrating the Purana, the brahmana76 must never bow down

to anyone else until the narration is complete. Whether he is a child, a

youth, an old man, a poor person or an excessively weak person, a person

who knows the Purana must always be worshipped by anyone who desires

to earn good merits. For embodied beings, the words that flow from his

mouth are like a kamadhenu.77 Therefore, a person who is inferior in

intelligence must never become someone who knows the Purana. After

many births, one obtains the qualities required to become a guru. Among all

gurus, a person who knows the Purana is supreme and special. There are

those who are suffering as a result of thousands of crores of births. If a

person bestows emancipation on them, there can be no greater guru than

him. A person who desires to recite Shiva Purana must be extremely

intelligent. He must know the Purana. He must be pure and accomplished.

He must be serene and must have conquered malice. He must be virtuous,

full of compassion and eloquent. It is only then that he can speak about this

sacred account. The narration must begin at sunrise and continue for three

and a half praharas.78 This narration must not take place before those who

are cunning, evil doers, those who have crooked professions or those who

are contemptible in any other way. It must not be narrated in a place that is

full of wicked people or infested with bandits. This sacred account must not

be narrated in the house of a cunning person. Men who are reciting this

account must stop the account for one muhurta at midway, for performing

ablutions and releasing urine and excrement. On the day before the

discourse, the narrator must shave himself. As long as the discourse is

going one, he must make efforts to undertake his nitya karma79 briefly.

Following the prescribed norms, by the side of the narrator, there must be

another person who will help him. This other person must be learned and

must be capable of dispelling the doubts of people. So as to remove

impediments to the narration, Gananatha must be worshipped first.80 The

lord of the narration, Shiva, and specifically, the text,81 must also be

worshipped.’

‘The account of Shiva Purana must be listened to, full of love and

attentiveness. The listener must follow the norms and be pure. He must be

pure in mind and pleasant in heart. If the narrator or the listener is distracted

by many other things, succumbs to kama and the six vices,82 is addicted to

women or is a heretic,83 there will be no good merits. If one listens to the

account with a pure mind and heart, casting aside ordinary thoughts of

wealth, homes and sons, one will obtain excellent fruits. Listeners who are

full of faith and devotion, not desiring many other tasks and those who are

pure and restrained in speech, obtain good merits. The worst among men

listen to this account without devotion. Such listeners do not obtain any

fruits. Instead, birth after birth, they suffer hardships. Those who listen to

the account without worshipping the Purana, according to the means they

can afford, are fools. They remain poor and are not purified. When the

narration is going on, men who show disrespect to the narration and go

elsewhere are men whose wealth and wives are destroyed even as they are

enjoying them. Men who listen to this account with their head-dresses on

their heads are men who give birth to evil sons who defile their lineage. In

the case of men who chew on betel leaves while the narration is going on,

when they die, Yama’s servants make them eat their own excrement in hell.

In the case of men who listen to this narration while seated on a lofty seat,

after suffering in hell, they are born as crows. In the case of men who listen

to this narration while seated in virasana84 and other similar postures, after

all the suffering in hell, they are born as poisonous trees. In the case of men

who listen to this narration without honouring the narrator first, after all the

suffering in hell, they are born as arjuna trees.85 In the case of men who

listen to this account while lying down, even if they are not sick, after all

the suffering in hell, they are born as ajagaras86 and similar species. In the

case of men who listen to this account while seated at the same level as the

narrator, they commit a sin equal to that of a person who violates his guru’s

bed. Such people always go to hell. Those who criticize the narrator in the

course of this extremely purifying account are born as dogs. They suffer

miseries in hundreds of inauspicious births. Those who engage in futile

debating while the narration is going on, suffer terrible hardships in hell and

are born as donkeys. Those who rarely listen to this purifying narration

while it is going on, suffer terrible hardships in hell and are born as pigs.87

Wicked people who cause obstructions while this narration is going on,

enjoy terrible hardships in hell for one crore years and are born as village

pigs. Reflecting on this, a listener must be pure in his atman and show great

reverence towards the narrator. Because of these reasons, he must be

intelligent enough to lovingly listen to the narration. To remove all

impediments, Ganesha must be worshipped at the start. Every day, at the

end, there must be a brief rite of prayashchitta.88 Navagrahas and

bhadradevas must always be worshipped.89 Following the norms used for

worshipping Shiva, the text must be worshipped. The text is like the form of

Shiva himself. At the end of the worship, humbly joining one’s hands in

salutation, the text must be praised. “The illustrious Shiva Purana is like

Maheshvara himself. For the sake of hearing, I accepted you. Please be

satisfied with me. Your task is to bring my wishes to fruition. Let my

hearing of this account be completed without any impediments. I am

immersed in this world, which is like an ocean, and am distressed. Please

save me from the world that is an ocean. In the form of crocodiles, my

limbs have been seized by karma. O Shankara! I am your servant.” The

Shiva Purana is like Shiva’s form himself. In this way, with pitiful words,

he must praise it. He must then worship the narrator. Following the norms

for worshipping Shiva, he must worship the narrator, with flowers,

garments, ornaments, incense, lamps and other things. In front of him, with

a pure mind, he should observe all the rituals and until the end of the

narration, he must attentively follow them, to the best of his capacity. “Your

form is like that of Vyasa. You are foremost among those who enlighten.

You are accomplished in texts about Shiva. Through the light from this

narration, please destroy my lack of jnana.” To perform japa of the Shiva

pancharna mantra, he must always devotedly invite five excellent

brahmanas, or at least one brahmana.90 O sage! I have thus described the

rules for listening to the narration with devotion, for listeners, as well as for

devotees. What else do you wish to hear?’

OceanofPDF.com

Chapter 7-1(7) (Rules and Restraints)
Shounaka said, ‘O Suta! O immensely wise one! O Suta! O bull among
those who are Shiva’s devotees! You are blessed. You have made us listen
to this wonderful account, which brings everything that is auspicious. O
sage! For the welfare of all the worlds, please tell us about the niyamas91 a
man who intends to listen to the Shiva Purana must observe.’
Suta replied, ‘O Shounaka! Listen faithfully to the niyamas for such men.
If a person follows the niyamas and listens to this virtuous account, there
are no impediments and excellent fruits are obtained. Men who have not
had diksha92 are not entitled to hear this narration. O sage! Therefore, the
listeners must accept diksha from the narrator. A person who is devoted to
listening to the account must practice brahmacharya and sleep on the
ground as long as the narration is going on. Every day, he must eat only
when the narration is over and out of a plate made out of leaves.93 If he has
the capacity, is pure and is Shiva’s excellent devotee, he must fast and listen
devotedly until the narration of the Purana is over. Drinking only ghee94 and
drinking only milk, he must listen cheerfully. He can listen while subsisting
on fruits, or eating once a day, or avoiding even that. Devoted to the
narration, he can eat only havishyanna95 once a day. The listening is
important, the food depends on what can be done easily. If the listener
thinks that it will be easier for him to listen if he eats, that should be done.
Fasting is not superior when it causes an obstruction to listening to the
account. However, a person who is intent on listening to the account must
always avoid heavy food, dvidala,96 burnt food, nishpava,97 mashur dal,
defiled food, leftover food, brinjal, watermelon,98 gourd,99 radish, pumpkin,
coconut, anything that is a root, onion, garlic, asafoetida, turnips100 and
anything else that causes intoxication. A person intent on listening to the
account must avoid anything described as meat. He must avoid kama and
the other vices and he must not criticize brahmanas. A person intent on
listening to the account must not criticize a woman who has sons and is
devoted to her husband. A person intent on listening to the account must not
look at a woman who is going through her period, speak to an outcast or

have a conversation with those who hate brahmanas and the Vedas. A

person intent on listening to the account must always be truthful, pure,

compassionate, restrained in speech, upright, humble and generous in mind.

One may listen to the account with a specific desire or without any desire. If

there is a specific desire, that desire will be fulfilled. If there is no desire,

the person will obtain moksha. A poor person, a person suffering from the

disease of consumption, a sinner, an unfortunate person and a man without

children should listen to this virtuous account. Women who suffer from the

seven types of ailments, kakavandhya and others, and those who have

miscarriages should listen to this account.101 O sage! Everyone, man or

woman, must listen to the account of Shiva Purana, following the

prescribed rules. The days when Shiva Purana is recited should be

understood as extremely pure, equal to the performance of one crore

sacrifices. Donations made on these days, even if they are limited, are

superior and instantly deliver fruits. Following these rules and vows, one

should listen to this excellent account. If one acts in this way, one will be

filled with prosperity and supreme bliss. The rules of udyapana are the

same as those observed on a chaturdashi day.102 A wealthy person who

desires fruits must always follow these. Devotees who possess nothing need

not practice udyapana. They are purified from the act of listening alone. It

is held that those without desires are Shambhu’s true devotees. In this way,

when the festivities and sacrifice connected with listening to Shiva Purana

are over, the listeners must devotedly make efforts to undertake worship. O

sage! Shiva’s worship must be properly performed in front of the text.

Following the norms, proper worship must then be done of the narrator. An

auspicious piece of new cloth must be given to cover the text and a piece of

cord to tie it up. Those who donate a piece of cloth and a cord for the

Purana, obtain objects of pleasure and jnana in every birth that they go

through. Following the norms, the narrator must be praised and given

extremely expensive gifts, garments, ornaments and in particular, divine

vessels. Men who give a seat for the text to be placed on, blankets,

deerskin, garments and couches and slabs103 obtain desired objects of

pleasure and enjoy residence in the world of heaven. They remain in

Brahma’s abode for the duration of a kalpa104 and go to Shiva’s abode

thereafter. O tiger among brahmanas! After the great festivities, these are

the rules for worshipping the text and the narrator. The learned person who

has helped the narrator must also be worshipped, but with a lesser quantity

of riches. The assembled brahmanas must be given food, riches and other

things. At the time of the great festivities, there must be singing, dancing

and the playing of musical instruments. O sage! From the day following the

discourse, the listener will become especially non-attached and must read

the Gita spoken by Shiva to Ramachandra.105 For the sake of peace, an

intelligent householder who is a listener must purify himself by offering

oblations of ghee. O sage! These oblations must be rendered for every

shloka of Rudra Samhita, or with every shloka of gayatri mantra, since in

truth, the Purana is identical with it.106 Alternatively, the fundamental

pancharna mantra for Shiva can be used. A learned person with the

capability must offer oblations and give the oblations of ghee to brahmanas.

So as to counter any transgressions that may have been committed in the

course of the narration, he must devotedly read, or hear, Shiva’s one

thousand names. There is no doubt that this will lead to success, with all the

fruits being obtained, since there is nothing in the three worlds that is

superior to this. Eleven brahmanas must be fed honey and payasam.107 For

the successful completion of the vow, they must be given dakshina.108 O

sage! If he possesses the capacity, he must make a beautiful image, using

three palas of gold.109 This can be in the form of a lion and can be engraved

with the auspicious aksharas of the name of the Purana. Following the

norms, a man can write this himself or get it written. Controlling himself,

an intelligent person must worship his preceptor with mounts, horses, other

objects, dakshina, garments, ornaments and fragrances. This brings

satisfaction to Shiva. O Shounaka! Through the powers of these donations

and the powers of the Purana, he will obtain Shiva’s favours and will also

be freed from the bonds of a worldly existence. These are the rules for the

auspicious Shiva Purana. If these are completed, objects of pleasure and

emancipation are bestowed. I have thus told you everything about the

illustrious Shiva Purana and its greatness. What else do you wish to hear? It

bestows everything that is desired. Among all the Puranas, the illustrious

Shiva Purana is held to be the foremost. It pleases Shiva greatly and

counters the disease of a worldly existence. Indeed, having been born in this

world of the living, if a person performs dhyana on Vishvanatha110 and

listens to his account, extolling his qualities, such a person crosses this

worldly existence. “He is not affected by any differences on account of the

gunas. He manifests himself inside and outside this universe. He is radiant

in his own greatness. He is inside and outside the mind. His form exists in

all words, thoughts and conduct. Shiva is infinite bliss. I seek refuge with

him.”’

This ends the Skanda Purana segment.

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Vidyeshvara Samhita

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Chapter 8-2(1) (The Sages Describe Kali Yuga)

He is auspicious from the beginning to the end. He has no origin. There is

no one who is his equal in sentiments. He is the noble one. He is the

immortal Isha, without old age. He is the divinity of the atman. He

possesses five faces. The powerful one brings delight and good conduct to

the five elements. Let the inclinations of my mind be immersed in Shankara

Ambikesha.111

Vyasa said, ‘There is a great kshetra, a dharmakshetra, at the confluence

of Ganga and Kalindi.112 This is the supremely sacred Prayaga, the path to

Brahma’s world. There were sages who had controlled their atmans. They

were devoted to the dharma of truth. Those immensely fortunate and

immensely energetic ones performed a sacrifice there. Hearing that a

sacrifice was being held there, Vyasa’s disciple, the great sage, Suta, who

was supreme among those who recounted the Puranas, went there and saw

those Indras among the sages. On seeing that Suta had come, the sages were

delighted. Following the norms, with cheerful minds, they honoured him.

Full of humility, they joined their hands in salutation and spoke to him, after

having followed the norms and cheerfully praised the great-souled one.’

“O Romaharshana! O omniscient one! Because of your good fortune and

the honour shown to you, you know all the Puranas, having received their

complete meaning from Vyasa. Thus, you are the receptacle of accounts

beings find to be wonderful. Their substance is like jewels, and you are like

an ocean, the store of jewels. There is nothing in the past, the present or the

future and nothing in the three worlds that is not known to you. It is our

good fortune that you have come here to meet us. Your arrival should not be

in vain, and you should not leave without doing us a favour. It is true that

we have already heard everything, about the auspicious and the

inauspicious. Nevertheless, we are not content, and we wish to hear again

and again. O Suta! O one with a virtuous inclination! There is one thing that

remains to be heard. If you are favourably disposed towards us, please tell

us this secret. The terrible kali yuga has arrived and men are devoid of

everything auspicious. All of them are attracted towards wicked conduct

and have turned their faces away from true modes. They are engaged in

criticizing others. They desire the possessions of others. Their minds are

attracted towards the wives of others. They are engaged in causing violence

to others. Their insight is such that those foolish non-believers think that the

body is the atman. Their intelligence is like that of animals. They hate their

mothers and fathers. Wives become their divinities and they are the servants

of desire. Brahmanas are overtaken by avarice and to earn a living, sell the

Vedas. All their learning is for the sake of earning wealth and they are

deluded and insolent. They have abandoned the tasks of their own jatis.113

They generally deceive others. At the three times of the day, they do not

observe sandhya. They are devoid of any understanding about the brahman.

They do not possess compassion. They take themselves to be learned. In

their conduct, they have abandoned the vows. They are engaged in

agriculture.114 They are cruel in nature. Their minds are filthy. In that way,

all the kshatriyas are engaged in giving up their own dharma. They

associate with the wicked and are engaged in sin. They are addicted to

vyabhichara. They are not brave and do not like fighting, more interested in

running away. They practice the wicked means of subsistence of shudras,

like resorting to theft. Their minds are the servants of desire. They do not

possess knowledge about shastras and astras.115 They do not protect cattle

and brahmanas. They do not protect those who seek refuge. They always

seek out opportunities for dalliances with women. They do not follow the

virtuous dharma of protecting the subjects. They are devoted to objects of

pleasure. They are wicked and destroy the subjects. They find delight in

causing violence to beings. The vaishyas do not follow the samskaras.116

They are engaged in giving up their own dharma. They have resorted to

evil means so as to earn for themselves and are engaged in malpractices

with balances.117 They are wicked in intelligence and have no devotion

towards gurus, devas and brahmanas. They do not feed brahmanas. In

general, they are misers, with tight fists. Their inclinations are towards

becoming the paramours of women. Addicted to desire, their minds are

filthy. Their minds are overwhelmed by avarice and delusion, and they are

no longer interested in purta118 and other good deeds. While the shudras are

also like that, there are some shudras who act like brahmanas, assuming

radiant forms. Those foolish ones are interested in giving up their own

dharma. To become lords and take away the energy of brahmanas, they

practice a lot of austerities. Engaged in pronouncing mantras, they cause

the deaths of infants. They worship the shalagrama stone119 and other

objects and are also engaged in offering oblations. However, their thoughts

are contrary. They are crooked and hate brahmanas. Those who are wealthy

engage in wicked deeds. Those who are learned engage in debating. Those

who speak about worship and expound about dharma are themselves the

ones who cause subversion of dharma. Those who are insolent seek to

become excellent kings. Those who donate a lot, do this with a great deal of

insolence. Taking themselves to be their own masters, they regard

brahmanas and others as servants. Those foolish ones give up their own

dharma. Wicked in intelligence, they cause a confusion of varnas. They are

always full of great pride and destroy the four varnas. Thinking that they

have been born in an extremely good lineage, they bring about a

transformation in the four varnas. They are foolish and indulging in wicked

deeds, they destroy all the varnas. The women are generally deviant and

disrespectful towards their husbands. They oppose their fathers-in-law and

fearlessly eat filth. They are addicted to wicked coquettish gestures. They

are evil in conduct and overwhelmed by desire. They always indulge in

intercourse with their paramours, turning their faces away from their own

husbands. The sons are evil and have no devotion towards their mothers and

fathers. They always read what should not be read and their bodies are

grasped by disease. In this way, the intelligence is destroyed, and they give

up their own dharma. O Suta! How can they obtain a proper destination in

this world or in the next one? This is a thought that always agitates our

minds. Indeed, there is no dharma that is equal to that of doing a good turn

to others. You know about all the means for obtaining success. Therefore,

out of your compassion, please tell us what the easiest method is now to

destroy this torrent of sins.”

Vyasa continued, ‘Suta heard these words spoken by the sages who had

cleansed their atmans. He remembered Shankara in his mind and replied to

the sages.’

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Chapter 9-2(2) (Greatness of Shiva Purana and Its

Components)

Suta said, ‘O virtuous ones! You have asked a virtuous question, one that

will bring welfare to the three worlds. Out of affection towards you, I will

remember my guru and answer you. Please listen attentively. The entire

essence of Vedanta exists in the excellent Shiva Purana.120 This saves one

from a torrent of sins and yields the supreme objective in the world

hereafter. Shiva’s supreme fame destroys the sins of kali yuga. O

brahmanas! It arises and always ensures the obtaining of the four kinds of

objectives121 as fruits. O supreme among brahmanas! As soon as one

studies the supremely excellent Shiva Purana, one proceeds towards a

desirable end. Sins, with the killing of a brahmana as the foremost, last

only for as long as the Shiva Purana does not arise in this world. The great

portents of kali yuga fearlessly wander around only as long as the Shiva

Purana has not arisen in this world. All the various sacred texts contest each

other only as long as the Shiva Purana has not arisen in this world. Shiva’s

own nature and greatness are difficult to understand only as long as the

Shiva Purana has not arisen in this world. Yama’s cruel messengers

fearlessly wander around only as long as the Shiva Purana has not arisen in

this world. All the other Puranas roar in this world only as long as the Shiva

Purana has not arisen in this world. All the various tirthas contest each

other on earth only as long as the Shiva Purana has not arisen in this world.

All the various mantras contest each other on earth only as long as the

Shiva Purana has not arisen in this world. All the various kshetras contest

each other on earth only as long as the Shiva Purana has not arisen in this

world. All the various pithas122 contest each other on earth only as long as

the Shiva Purana has not arisen in this world. All the various kinds of

donations contest each other on earth only as long as the Shiva Purana has

not arisen in this world. All the various devas contest each other on earth

only as long as the Shiva Purana has not arisen in this world. All the various

determinations contest each other on earth only as long as the Shiva Purana

has not arisen in this world. O brahmanas! O excellent sages! I am

incapable of describing the fruits of listening to a recital of this Shiva

Purana. O unblemished ones! Nevertheless, I will describe to you a little bit

of its greatness, as spoken to me by Vyasa earlier. Focus your minds and

listen attentively. Full of devotion, if a person reads a shloka, or half a

shloka, of this Shiva Purana, he is instantly freed from sins. According to

capacity, if a person devotedly and attentively reads this Shiva Purana every

day, he is spoken of as jivanmukta. If a person devotedly worships this

Shiva Purana from one day to another day, there is no doubt that he reaps

the fruits of undertaking a horse sacrifice. Driven by an ordinary desire, if a

person listens to this Shiva Purana from someone other than me, he is freed

from sins. If a person bows down to this Shiva Purana from a distance,

there is no doubt that he obtains the fruits of worshipping all devas. If a

person copies down the text of this Shiva Purana himself and gives it to

Shiva’s devotees, listen to the sacred fruits that he obtains. There are rare

fruits obtained by those who study the sacred texts, the Vedas and their

commentaries. All those fruits are obtained by him. If a person fasts on the

day of chaturdashi and explains this Shiva Purana in an assembly of Shiva’s

devotees, he is excellent. He obtains the wonderful fruits obtained from

chanting the gayatri mantra akshara by akshara. He obtains everything

desired in this world and progresses towards nirvana.123 Let me tell you

about the good merits obtained by a person who fasts and stays awake on

the night of chaturdashi, reading or hearing it. This is true. At the time of a

complete solar eclipse, there are many good merits obtained by a person

who donates, wealth equal to his own weight, to brahmanas, with Vyasa as

the foremost, in all the sacred tirthas, Kurukshetra and the others. It is no

doubt true that this person124 reaps all those fruits. Devas, with Indra at the

forefront, wait to carry out the commands of a person who chants Shiva

Purana day and night. If a person who performs good deeds constantly

reads and hears this Shiva Purana, his good merits are multiplied one crore

times. If a person controls himself and reads the illustrious Rudra Samhita,

within three days, his atman is purified, even if he has killed a brahmana. If

a person is silent and reads Rudra Samhita thrice every day near Bhairava’s

image, he obtains everything that he desires. If a person does pradakshina

of a vata or bilva tree and reads Rudra Samhita, the sin of killing a

brahmana is dispelled.125 Kailasa Samhita is said to be even greater. Its

form is that of the brahman and it manifests the meaning of pranava.126 O

brahmanas! Shankara himself knows the entire greatness of Kailasa

Samhita. Vyasa knows half and I know half of that. I will tell you a little bit

about it. I am incapable of telling you in entirety. When they know it, the

minds of people are instantly purified. O brahmanas! In this world, I do not

see any sin that is not destroyed by Rudra Samhita. It always provides a

path. Having churned the ocean of the Upanishads, Shiva happily produced

it for Kumara.127 A person who drinks this nectar becomes immortal. If a

person wishes to save himself from the sin of killing a brahmana and other

sins, he should prepare himself to read this Samhita for a month. He will

thus be freed. If a person recites this Samhita, the sins of accepting what

should not be accepted, eating what should not be eaten and indulging in

prohibited conversation are destroyed. If a person reads this Samhita in

Shiva’s temple or in a grove of bilva trees, the good merits obtained cannot

be described in words or even comprehended. If a person devotedly reads

this Samhita while feeding brahmanas at a shraddha ceremony,128 all his

ancestors go to Shambhu’s abode. If a person fasts on chaturdashi and reads

this Samhita under a bilva tree, he becomes like Shiva himself and is

worshipped by devas. The other Samhitas yield everything that is desired.

But these two129 are special because they are full of vijnana130 and his

pastimes.’

‘Such is the text known as Shiva Purana, as revered as the Vedas. It is as

revered as the brahman and was composed by Shiva. It is said that this

Purana originally had twelve extremely sacred Samhitas as its divisions—

Vidyeshvara, Rudra, Vainayaka, Uma, Matri, Rudraikadasha, Kailasa,

Shatadrudra, Kotirudra, Sahasrakotirudra, Vayaviya and Dharmasamja. O

brahmanas! I will tell you about the entire enumeration. Listen attentively.

Vidyeshvara had 10,000 shlokas. Rudra, Vainayaka, Uma and Matri

sections of the Purana had 8,000 shlokas each. O brahmanas!

Rudraikadasha had 13,000 shlokas. Kailasa had 3,000 shlokas and

Shatarudra half that number. Kotirudra had 9,000 shlokas and the part of the

text known as Sahasrakotirudra 11,000 shlokas. Vayavaiya had 4,000 and

Dharmasamja 12,000. All these divisions aggregate to 100,000 shlokas for

Shiva Purana. Vyasa abridged this to 24,000 shlokas, around one-fourth of

the original Shiva Purana, and retained seven Samhitas. At the beginning,

the Purana text composed by Shiva had a size that amounted to a hundred

crore shlokas. However, composed in ancient times, that has long been

forgotten. In dvapara yuga, Krishna Dvaipayana and other Vedavyases

abridged this to 400,000 shlokas, segregated into eighteen Puranas. Shiva

Purana is said to have 24,000 shlokas. These shlokas, with the seven

Samhitas, are as revered as the brahman. The first Samhita is Vidyeshvara,

the second is known as Rudra. The third is known as Shatarudra and the

fourth is Kotirudra. The fifth is known as Uma and the sixth is known as

Kailasa. The seventh is known as Vayaviya. These are held to be the seven

Samhitas. With these seven Samhitas, this divine text is known as Shiva

Purana. This is equal to the brahman. It is supreme and bestows the greatest

destination. If a person lovingly reads this entire Shiva Purana, he is spoken

of as jivanmukta. Hundreds of other texts, shruti, smriti, Puranas, Itihasa

and agama,131 do not deserve to be regarded as even one sixteenth of Shiva

Purana. This unblemished Shiva Purana was recited by Shiva and later

collated and abridged by Vyasa, Shiva’s devotee. It brings benefit to all

living beings. It destroys the three kinds of hardships completely. It bestows

everything auspicious on those who are virtuous. It sings about the dharma

that is without any deceit. It expounds the foremost vijnana of Vedanta. The

learned, devoid of jealousy, get to know about the three objectives of

human existence.132 Indeed, Shiva Purana is the crest of all the virtuous

Puranas. It sings about the supreme, described in the Vedas and Vedanta. A

person who lovingly reads it, or hears it, is loved by Shambhu and attains

the supreme destination.’

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Chapter 10-2(3) (The Objective and the Means)

Vyasa said, ‘Hearing Suta’s words, the supreme rishis replied, “Please

make us hear the wonderful Purana, which represents the essence of

Vedanta.” Hearing the words of the sages, Suta was extremely delighted. He

remembered Shankara and replied to the excellent sages.’

‘Suta said, “O rishis! All of you remember the unblemished Shiva and

listen. Shiva Purana, foremost among the Puranas, represents the essence of

the Vedas. If one sings it lovingly, one obtains the three objectives of

devotion, jnana and non-attachment. The virtuous have described it as

special, constituting what is to be known in the Vedas. O rishis! All of you

hear this Purana, which has the essence of the Vedas. A long time ago, after

many kalpas had repeatedly passed and the task of creation in the present

kalpa presented itself, there was a great dispute among sages from six

different lineages. Some said, ‘This is superior.’ Others held, ‘No. That is

superior.’ When there was this great dispute among them, they went to

Brahma, the Dhatri,133 and asked him about the one without decay. All those

eloquent ones humbly joined their hands in salutation and spoke to him.

‘You are the Dhatri of the entire universe. You are the cause behind all

kinds of causes. Who is the entity who is the most ancient? Who is supreme

among the supreme?’ Brahma replied, ‘He is the one speech withdraws

from.134 He cannot be approached through the mind. He is the one from

whom everything, beginning with Brahma, Vishnu and Rudra and including

all the elements and the senses, first originated. He is the divinity

Mahadeva. He is omniscient and is the lord of the universe. He can only be

seen through supreme devotion, not through any other means. Full of great

devotion, Rudra, Hari, Hara and the other lords among the gods always

wish to see him. What is the need to speak a lot about this? One is

emancipated through devotion to Shiva. Devotion to the divinity is because

of his favours. It is from his favours that devotion results. This is like a seed

resulting from a shoot and a shoot resulting from a seed. O brahmanas!

Therefore, all of you come to earth to obtain Isha’s favours. You must

perform a long sacrifice that lasts for one thousand years. He will be the

divinity who presides over the sacrifice. He is the essence of the learning in

the Vedas. It is through Shiva’s favours that the objective and the means can

be known.’ The sages asked, ‘What is the supreme objective? What

constitutes the supreme means? What should a sadhaka be like?135 Please

tell us the truth about this.’ Brahma replied, ‘Obtaining Shiva as a

destination is the sadhya. Serving him is sadhana. Sadhaka is the person

who obtains his favours so as to be indifferent towards fruits that are not

permanent. The karma spoken about in the Vedas must be performed

without any pride. The great objective is obtaining the supreme Isha as a

destination, through salokya and all the others, in due order.136 According to

the degree of devotion, everyone obtains a supreme fruit. There are many

kinds of sadhana. Isha has himself spoken about them. I will briefly tell you

about the substance of sadhana. Using the ears to hear about him, using the

tongue to chant about him and using the mind to think about him—these are

said to be the greatest sadhana. Maheshvara must be heard about, spoken

about and thought about. The shruti texts are proof that this is the sadhana

that enables one to proceed towards the sadhya. Resort to this sadhana

alone and accomplish all objectives. In this world, anything that is manifest

can be seen with the eyes. The unmanifest is everywhere. Knowing this,

one must strive with the ears. Therefore, one must start with hearing. A

learned person hears what emerges from the guru’s mouth. After that, an

intelligent person strives for the others, chanting and thinking. When all the

means are properly perfected, right up to thinking, there is union with Shiva

and salokya and the others gradually occur, in due order. All ailments are

destroyed. After this, one attains supreme bliss. Indeed, the practice is

difficult. But subsequently, everything becomes auspicious, right from the

beginning.’”’

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Chapter 11-2(4) (More on the Means)

‘“The sages asked, ‘O Brahma! What is the nature of manana?137 What

is the nature of shravana? How is kirtana done? Please describe these

accurately.’”’

‘“Brahma replied, ‘The mind loves reasoning. Worship, japa, thinking

about Isha’s form, sports and names purifies the mind. Manana is always

obtained through Ishvara’s favourable glance. Therefore, among all the

sadhanas, this is regarded as the most important. Singing what has been

heard about his atman, using well-articulated lines to speak about

Shambhu’s qualities, form, pastimes and names, and using even unpolished

speech constitute kirtana. This is a medium type of sadhana. Among the

learned, shravana is famous in the world, when it is done with a

steadfastness that is greater than the attentiveness with which one dallies

with women. When one uses every opportunity possible to listen to words

that worship the supreme Shiva, this is shravana. Shravana occurs first,

when one associates with virtuous people. After this, kirtana of Pashupati

becomes firm. But the best of the lot is manana. However, all these result

through Shankara’s benevolent glance.’”’

‘Suta said, “O lords among sages! There is an ancient occurrence about

the greatness of sadhana. For your sake, I will tell you about it. Please

listen attentively. In ancient times, my guru Vyasa, the son of the sage

Parashara, performed austerities on the auspicious banks of Sarasvati. But

he was anxious. As he willed, the illustrious Sanatkumara arrived there,

astride a radiant vimana, and saw my preceptor there. He arose from his

dhyana and saw Aja’s son.138 Full of great curiosity and agitation, the sage

prostrated himself before him. He offered him arghya139 and a seat that was

worthy of someone who was the equal of a deva. Pleased, the lord spoke to

my humble preceptor in words that were deep in meaning. Sanatkumara

said, ‘O sage! You must meditate on a true object. Shiva can himself be

realized and perceived. Without any aides, why are you performing these

austerities here, and for what purpose?’ Thus addressed by Kumara,140 the

sage stated his wish. ‘Through the favours of many like you who have

established the path of the Vedas for this world, I have lovingly pursued

dharma, artha, kama and moksha. Thus, I have become a guru to everyone.

But it is extremely extraordinary that I have still not achieved the jnana

necessary to strive for emancipation. I am performing austerities for the

sake of emancipation, but do not know how that can be brought about.’ The

illustrious Kumara was thus requested by the sage. O Indras among

brahmanas! Since he was competent, he told him about the certain means

for achieving emancipation. ‘Shravana, kirtana and manana of Shambhu

are said to be the three best types of sadhana. This is in conformity with the

knowledge of the Vedas. Earlier, I too was confused because other methods

agitated me. I practiced unwavering austerities on Mount Mandara. As a

result of Shiva’s command, the illustrious Nandikeshvara141 arrived there.

The illustrious one is full of compassion and is himself the lord of all

Ganeshvaras.142 Out of affection towards me, he told me about the excellent

sadhana for achieving emancipation—shravana, kirtana and manana of

Shambhu. This is in conformity with the Vedas. Shiva himself told me that

these are the three means for emancipation. O brahmana! Therefore,

repeatedly perform these three, shravana and the others.’ After telling

Vyasa this, along with his followers, Vidhatri’s son ascended a vimana and

returned to his supreme and auspicious abode. I have thus briefly told you

and about this supreme and ancient account. The sages asked, ‘O Suta! You

have spoken about the three means of achieving emancipation, shravana

and the others. If a person cannot undertake these three, shravana and the

others, what else can free him? Is there any karma that leads to

emancipation, even if not undertaken carefully?’”’

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Chapter 12-2(5) (Greatness of Lingam)

‘Suta said, “To cross over the ocean that is samsara, a person who is

incapable of following the three means, shravana and the others, should

establish Shankara’s sign of lingam and worship it every day. For the sake

of unlimited wealth, he must always worship the lingam. According to his

capacity, he must offer objects to it, but without deceiving others. He must

serve devotedly, by constructing pavilions, gates, tirthas, mathas143 and

kshetras and undertaking festivities. He must devotedly worship garments,

fragrances, garlands, incense and lamps. He must offer many kinds of food

as naivedya, apupas and dishes, with umbrellas, standards, whisks,

chamaras and other accompaniments.144 All this royal worship must be

offered to the sign of the lingam. According to capacity, one must prostrate

oneself and perform pradakshina and japa. Devotedly, one must always

perform avahana and other virtuous rites.145 One must worship Shankara’s

sign of the lingam in this way. Even if one gives up shravana and the

others, one can thus please Shiva and obtain success. Earlier, great people

have been emancipated only through worshipping the sign of the lingam.”’

‘The sages asked, “All the large number of devatas are worshipped

everywhere only in the forms of their images. How is it that Shiva is

worshipped everywhere both in his image and as a lingam?”’

‘Suta replied, “O lords among sages! This is an extremely wonderful and

sacred question. About this, the speaker is Mahadeva himself and no other

being. I will progressively tell you what Shiva said. I have heard this from

the mouth of my guru. Shiva alone is described as nishkala.146 He is the

form of the brahman. Since he also has a sakala form, he is both sakala and

nishkala. As nishkala, without form, he can be approached as lingam. When

he is sakala, with form, he can be approached in the form of his image.

Other divinities are not spoken of as the brahman. Therefore, they have

sakala forms and are not nishkala. That is the reason people always worship

him in his sign of the lingam. The others are not the form of the brahman

and are never nishkala. That is the reason other lords among gods are never

worshipped through nishkala signs. The other large number of devatas are

not the forms of the brahman and possess jivatmans. They are silently

worshipped only in sakala forms, through their images. Apart from

Shankara, the others possess jivatmans. Shankara is the brahman. In

explaining the meaning of pranava, it has been established that he is the

essence of Vedanta. Earlier, on the slopes of Mount Mandara,

Nandikeshvara was asked this by the intelligent sage Sanatkumara,

Brahma’s son.”’

‘“Sanatkumara said, ‘Other than Shiva, all the other devas are seen to be

severally worshipped everywhere in the forms of their images. Shiva alone

is seen to be worshipped both as lingam and as an image. O fortunate one!

Please tell me the virtuous truth about this and awaken my

understanding.’”’

‘“Nandikeshvara replied, ‘It is impossible to answer this question without

revealing the truth about the sign of the brahman. O unblemished one!

Since you are full of devotion, I will tell you what Shiva himself said. Since

Shiva’s form is that of the brahman, he is nishkala. Therefore, he is always

worshipped as nishkala lingam, and this is in conformity with the Vedas.

Since he possesses both sakala and nishkala forms, he is also worshipped as

sakala. The worship of a sakala form is also revered in this world. Other

than Shiva, all the others possess jivatmans. Therefore, they are only

worshipped as images, and this is in conformity with the determination of

the Vedas. Since the others possess their own manifestations, they must only

be worshipped in sakala forms. Indeed, in the texts, it has been said that

Shiva can be seen both as lingam and image.’”’

‘“Sanatkumara said, ‘O immensely fortunate one! You have spoken about

the practice of both the lingam and the image for Shiva, so as to achieve the

supreme objective, and about the worship of images for others. Thus, the

supreme sign for this divinity is the manifestation of the lingam. O Indra

among yogis! I wish to hear about the manifestation of the lingam.’”’

‘“Nandikeshvara replied, ‘O child! Listen. Out of affection towards you,

I will tell you about this supreme objective. In an earlier kalpa, it has been

heard that the worlds were distressed because of the advent of Mahakala.147

The great-souled Brahma and Vishnu fought with each other. To destroy

their arrogance, Parameshvara displayed himself between them, in the form

of a nishkala column. He showed them his own form. He showed them his

own lingam as a sign, with nishkala Shiva in that column. For the welfare

of the universe, he showed them his own lingam. Since then, Ishvara’s form

as nishkala lingam and Shiva’s sakala image became accepted in the

worlds. Other than Shiva, all the other devas are only thought of in the

forms of their images. The images of devas only bestow auspicious objects

of pleasure. Shiva’s lingam and image bestow auspicious objects of

pleasure and emancipation.’”’

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Chapter 13-2(6) (Rivalry between Brahma and

Vishnu)

‘“Nandikeshvara said, ‘O Indra among yogis! On one occasion in

ancient times, Vishnu was lying down, asleep, with a serpent as a couch. He

was surrounded by supreme prosperity and his attendants. At that time,

travelling as he willed, Brahma, supreme among those who know about the

brahman, arrived there. He asked Pundarikaksha,148 beautiful in all his

limbs, who was lying down. “What kind of man are you? Despite seeing

me, you are lying down, like an insolent person. O child! Get up and look at

me. Your lord has come here. When a person sees that a guru who deserves

to be worshipped has arrived, if he is so foolish as to act in such an insolent

way, prayashchitta149 is recommended for such a hater.” Hearing these

words, he150 was filled with rage, but behaved calmly externally. “O child!

May all be well with you. Enter and be seated on this seat. Why does your

face seem anxious? Why are your eyes agitated?” Brahma replied, “O

Vishnu! O child! With the speed of time, an extremely important person like

me has arrived. I am the grandfather of the universe. O child! I am your

protector.” Vishnu said, “O child! Since the entire universe is located inside

me, your thoughts are like those of a thief. You originated from a lotus in

my navel. You are my son and are speaking in vain.” Confused, they argued

with each other and sought to establish superiority over the other. “I am the

lord. I am superior, not you. I am the lord.” Wishing to kill each other, they

got ready to fight. As those two immortal and brave ones fought, so did

their mounts, the swan and the bird.151 The followers of Virinchi152 and

Vishnu also fought on either side. Desiring to witness this extraordinary

battle, all the different kinds of devas arrived there on their own respective

vimanas. As they watched, they showered down flowers from the sky. The

one with Suparna as his mount angrily released arrows and many kinds of

weapons, impossible to withstand, and struck Brahma on his chest. Angry,

Vidhatri also released them, impossible to withstand, towards Vishnu’s

chest. There were arrows that were like the fire and many kinds of weapons.

It was evident that this clash between them was wonderful, unclear and

difficult to grasp. The large number of devas witnessed and praised it but

were also greatly agitated. As Vishnu suffered, he became extremely

enraged. The intelligent one affixed the Maheshvara weapon and directed it

towards Brahma. Brahma also became extremely angry. He made the

universe tremble, affixed the terrible Pashupata weapon and directed it

towards Vishnu’s chest.153 As these rose into the sky, it was as if ten

thousand suns had arisen. There were thousands of fierce mouths, and a

fearful storm arose. In that terrible clash between Brahma and Vishnu, these

two weapons faced each other. Such was the battle between Brahma and

Vishnu. All the different types of devas were distressed and greatly agitated.

O son! They spoke to each other, just as agitated brahmanas do when kings

fight.’”’

‘“Creation, preservation and destruction occur through Bhava’s154

favours. They flow from him, and the wielder of the trident is the brahman.

Without his favours and without his wishes, no one, anywhere, can even

split a blade of grass. As a result of their fear, devas thought that they

should go to Shiva’s eternal abode on Mount Kailasa, where

Chandrashekhara resides. They saw Parameshvara’s abode, which is in the

shape of Pranava. They prostrated themselves and entered his residence.

They saw the bull among devas seated there, in an assembly hall and on a

pavilion that was inlaid with jewels. He was resplendent and Uma was with

him. His folded right leg was placed atop his left and his lotus hands were

placed on his legs. His large number of ganas were all around him and he

possessed all the auspicious signs. Fixed in their attention, accomplished

women fanned him with whisks. He is praised in the Vedas and Ishvara

always shows his favours. On seeing Isha, the immortals were content, and

their eyes filled with tears. O child! From a distance, those large numbers

prostrated themselves like staffs.155 On seeing them, the lord of devas asked

his ganas to bring them closer. Delighting the devas, the divinity who was

like a crest jewel among the devas, spoke to them. His deep words were full

of meaning and were sweet and auspicious.’”’

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Chapter 14-2(7) (The Column of Fire)

‘“Ishvara said, ‘O children! May all be well with you. Following my

commands, I hope that the entire universe is under the subjugation of

devatas and that everyone is engaged in his own karma. O gods! I already

knew about the battle between Brahma and Vishnu. Your evident torment is

like a speech that has already been made.’”’

‘“In this way, Amba’s husband, smilingly comforted the gods who had

arrived, using words that one would use for children.156 Ishvara told the

assembly of gods that he would go to the place where Hari and Dhatri were

fighting. In that assembly, he accordingly instructed hundreds of

Ganeshas.157 As the supreme Isha prepared to leave, hundreds of musical

instruments were sounded. Ganeshvaras clad themselves in armour, with

many kinds of ornaments and mounts. Ishvara, Ambika’s husband,

ascended an auspicious chariot that was in the shape of Pranava and was

marked with the auspicious signs of five rings. His sons, the ganas and

Indra and all the other gods followed him. There were colourful standards,

fans and whisks made out of yak hair. Flowers were showered down on the

assembly. There was singing and dancing. Honoured by everyone and

accompanied by the supreme goddess,158 Pashupati went to the battlefield,

along with all the soldiers. When he saw the two of them fighting, he hid

himself inside the clouds. The sound of the musical instruments stopped

and the voices of the ganas also quietened down. The brave Brahma and

Achyuta159 wished to kill each other and the Maheshvara and Pashupata

weapons had been released. The blazing weapons released by Brahma and

Vishnu were burning down the three worlds. Isha saw that it was as if the

terrible time of dissolution had arrived. In their midst, the one who is

nishkala assumed the form of an extremely terrible column of fire. Those

blazing weapons were capable of destroying the worlds. However, in an

instant, they fell into the great column of fire that had manifested itself.

This was extraordinary. Those wonderful weapons were pacified and turned

auspicious. They160 spoke to each other. ‘What is this extraordinary form?

This is beyond all senses. What is this column of fire that has arisen? We

must ascertain its top and bottom.’ Those two brave ones were proud of

their prowess. Eager to test it out, they decided to leave quickly. ‘Let us
attempt this together. Neither one of us is capable of finding this out alone.’
Saying this, Vishnu assumed the form of a boar and set out to explore the
bottom. Brahma assumed the form of a swan and set out to explore the top.
Hari penetrated Patala and went even further down.161 However, he could
not find the foundation of the column that was as radiant as the fire.
Exhausted in the form of a boar, Hari returned to the former battlefield. O
child! Your father, Vidhatri, went up into the sky. He saw a wonderful
ketaki flower162 dislodged from above. It was full of great fragrance and had
not faded, even though it had been dislodged many years ago. On
witnessing what those two were going through, the illustrious Parameshvara
had laughed and when he had shaken his head, because of his favours, the
excellent ketaki flower had been dislodged. ‘O lord of flowers!163 Why are
you falling? O king of flowers? Who wore you?’ ‘The top of this column is
immeasurable.164 I have been falling down for a long time and I have now
reached the middle. Therefore, I do not see how you can wish to see the
top.’ ‘In the form of a swan, I have reached up to this point and you must do
something to serve me.165 O great friend! For my sake, you must now do
what I wish for. With me, you must go to Vishnu’s presence. Having gone
there, you must tell Achyuta that Dhatri has seen the end of the column.’
Saying this, he repeatedly prostrated himself before the ketaki blossom.
‘The instruction of the sacred texts is that in a time of calamity, the
utterance of a falsehood is praised.’166 When they reached there, Dhatri saw
that Achutya had returned exhausted, his happiness destroyed. Therefore,
he danced with joy. Like a eunuch who lies,167 he spoke words full of deep
meaning to Achyuta. ‘O Hari! I have seen the top of the column and this
ketaki flower is a witness. Tell him.’ Following Dhatri’s words, in his
presence, the ketaki flower endorsed the false words. Thinking these words
to be true, Hari bowed down before Vidhatri. Using the prescribed sixteen
forms of upachara, he worshipped him.168 Thereafter, so as to chastise
Vidhatri, who had practiced deceit, Ishvara himself assumed a form and
emerged from that lingam made out of fire. Seeing the lord arise, he
trembled again and clasped his feet with his hands.169 ‘Your form has no
beginning and no end. It is because of our deluded intelligence and our
desires that we thought otherwise. You are sattva and you are the source of
compassion. Please show us your favours and pardon us our sin. Indeed,

this must have been caused by your pastimes.’ Ishvara replied, ‘O child! O

Hari! I am pleased with you. Despite hankering after lordship, you have not

deviated from true words. Therefore, I am telling you that among people,

you will be treated on an equal footing as me and will receive the same kind

of worship. From now on, you will have your own separate kshetra, the

establishment of your own image, your own festivities and your own

worship.’ Thus, in ancient times, the divinity was pleased at Hari’s

adherence to the truth and while the large number of devas looked on,

granted him an equal status.”’

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Chapter 15-2(8) (The Humbling of Brahma)

‘“Nandikeshvara said, ‘Mahadeva then created an extraordinary being

from the middle of his own eyebrows. This was Bhairava, designed to

destroy Brahma’s pride. In that arena, he prostrated himself before his lord,

Shiva, and asked, “O lord! What should I do? Please command me

quickly.” “O child! This Vidhatri is himself the first divinity in this

universe. There is no doubt that you should worship him with your swift

and sharp sword.” With one hand, he170 seized the tuft of hair on the fifth

head171 that had insolently uttered those false words. As he got ready to

sever this head, the sparkling sword shook in his hands. Your father

trembled like the leaf of a plantain tree or a creeper in the wind. His

excellent garments and ornaments were scattered. His upper garment was

loosened. His hair was dishevelled. He fell down at Bhairava’s lotus feet. O

son! Achyuta saw the state Vidhatri was in. Full of compassion, he fell

down at the lotus feet of our master and sprinkled them with his tears. Like

a child addressing his own father in faltering words, he joined his hands in

salutation and spoke. Achyuta said, “O Isha! A long time ago, it is through

your efforts that he got these five heads as a symbol. Therefore, you should

pardon him now. Please show him your favours and restrain your rage

towards Vidhatri.” Thus entreated by Achyuta, in the presence of the large

number of gods, Isha was pacified. He asked Bhairava to refrain from

punishing Brahma. After this, the divinity addressed the deceitful Vidhatri,

who had bent down his shoulder. “O Brahma! Desiring worship and

lordship, you resorted to deceit. From now on, you will not be worshipped

in the worlds. Nor will you have your own place, your own festivals and

other things.” Brahma replied, “O lord! O great power! Please show me

your favours. O one who bestows boons! I think that this saving of my head

is a boon. O illustrious one! O friend! O origin of the universe! I prostrate

myself before you. You are the one who tolerates all kinds of sins. O

Shambhu! O one who wields the mountain as a bow!” Ishvara said, “If

there is no king, there will be fear and this entire universe will be destroyed.

O Aja! O child! Therefore, you will bear the burden of chastising the

worlds with your staff. I will also bestow another boon on you, one that is

extremely difficult to obtain. Accept it. In all sacred ceremonies, homes and

sacrifices, you will be the guru. Even if a sacrifice is completed with all the

complements and dakshina, without you, it will be futile.” After this, the

divinity addressed the deceitful ketaki, guilty of bearing false witness. “O

ketaki! You are deceitful. Go far away. From now on, I will no longer

regard you as a beloved flower with which I can be worshipped.” When the

divinity said this, all the different devas repulsed it and banished it from

their presence. Ketaki replied, “O protector! I prostrate myself before you.

Because of your command, my birth will be rendered futile. O father! You

should pardon me my sin and make my existence successful. When one

remembers you, sins committed knowingly or unknowingly are destroyed.

Now that I have seen you, how can the sin of uttering a falsehood remain

with me?” In the midst of the assembly, the illustrious one was praised in

this way by the ketaki flower, which prostrated itself. Ishvara said, “Since I

speak the truth, it is not appropriate that I should wear you. However, my

followers will wear you and therefore, your birth will not be unsuccessful.

You can also be placed in any canopies that are raised above me.” In this

way, the illustrious one showed his favours to the ketaki flower, Vidhatri

and Madhava.172 Praised by all the devas, he was radiant in the midst of that

assemblyhall.’”’

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Chapter 16-2(9) (The Lingam and Ishatva)

‘“Nandikeshvara said, ‘Meanwhile, Vidhatri and Madhava still stood

there, prostrating themselves before the lord. Joining their hands in

salutation, they stood there silently, on the left and on the right. They

instated the divinity, along with his family, on an excellent seat. They

worshipped him with sacred and auspicious personal objects. Personal

objects should be known as those that last for a short or long while—

necklaces, anklets, bracelets, diadems, jewels, earrings, sacrificial threads,

upper garments, garlands, silken garlands, rings for the fingers, flowers,

betel leaves, camphor, sandalwood, unguents made of aloe, incense, lamps,

white parasols, fans, standards, whisks made out of yak hair and other

divine objects whose greatness cannot be thought of or spoken about. All of

those are appropriate for the lord. Pashupati must be worshipped with these,

and ordinary animals cannot obtain them.173 O brahmana! Everything

excellent is worthy of being offered to the lord. Isha wished to establish an

order in which all these objects should be offered. Therefore, following his

desired order, he separately handed them over to those present in that

assembly. When these objects were accepted, there was a great tumult there.

In ancient times, Brahma and Vishnu were the ones who worshipped

Shankara first. While they stood there and bowed there, the one who

enhances devotion was pleased and spoke to them, smilingly.’”’

‘“Ishvara said, ‘O children! I am pleased with the way you have

worshipped me today, on this great day. From now on, this day will become

even more sacred. This tithi will be famous as Shiva Ratri and will be loved

by me.174 If a person worships the sign of my lingam on this day, he

effectively worships the being who is responsible for the creation,

preservation and destruction of the universe. Without any deception, to the

best of his strength, a person must properly worship me, conquering his

senses and fasting through day and night on Shiva Ratri. The fruits that are

obtained by constantly worshipping me for an entire year are instantly

obtained as fruits by worshipping me on Shiva Ratri. This is the period

when my dharma is increased, just as the tide in the ocean when the moon

rises. This is the day on which my sacred temple should be established, and

festivities undertaken. O children! In ancient times, the day when I

manifested myself in sakala form as a column of fire was the day on which

Ardra nakshatra was in the ascendant in the month of Margashirsha.175 If a

person sees me and Uma when Ardra is in the ascendant in Margashirsha,

he becomes my friend. If he worships my sign of the lingam, I love him

more than Guha.176 On that auspicious day, the mere act of seeing me brings

sufficient fruits. Through worshipping me, the fruits obtained cannot be

adequately expressed in words. That apart, in the field of battle, I showed

myself in the form of a lingam. Since I stretched myself out in the form of a

lingam, that place will be known as Lingasthana.177 This column is without

a beginning and without an end. O sons! However, so that the universe can

see it and worship it, it will become minute.178 This lingam will bestow

objects of pleasure. It is the means for enjoying objects of pleasure and

emancipation. Seeing or touching it, or meditating on it, will free beings

from the cycle of birth. The lingam that arose resembled a mountain of fire.

From now on, it will be known as Arunachala.179 There will be many other

greater tirthas there. Residing or dying there will ensure emancipation for

beings. Chariot festivals and other auspicious activities by all the people

who dwell there, donations, oblations and japa, will lead to fruits that

become one crore times more. Among all my kshetras, this will be the

greatest kshetra. As soon as embodied beings remember me here, they will

be emancipated. This extremely beautiful kshetra will therefore be the

greatest. This will be full of everything fortunate. This auspicious place will

bestow every kind of emancipation. Worshipping me, Ishvara, there in my

sign of the lingam will bring the fruits of five kinds of emancipation—

salokya, samipya, sarupya, sarshti and sayujya.180 May all of you quickly

accomplish your desires.’”’

‘“Nandikeshvara continued, ‘Thus, the illustrious one showed his favours

to the humble Vidhatri and Madhava. When they had fought against each

other earlier, their respective soldiers had died. He used his own powers and

revived them through showers of amrita. So as to dispel their foolish

enmity, he spoke to them again. “My own form is of two types, sakala and

nishkala. Since no one else possesses these two forms, no one else is

Ishvara. O sons! I first showed myself as a column that has no form and

later, in this form. I have spoken about my nishkala form as the brahman

and my sakala form as Isha. These two forms exist only in me and not in

anyone else. Therefore, no one else, not even you two, can ever claim to be

Isha. Though this is extremely surprising, it is because you were enveloped

in ignorance that you took yourselves to be Isha. I arose from the ground

there so that I could destroy your sense of ego. Hence, cast aside your pride

and fix your mind on me, as Isha. It is through my favours that everything

in the worlds is manifest. What has been stated by a guru has repeatedly

been cited as proof. It is out of my affection towards you that I am revealing

this mystery about the brahman. I am the supreme brahman. My own

nature is both sakala and nishkala. It is to show my favours that I assume

the forms of the brahman and Isha. O Brahma! O Keshava!181 O sons!

When I am great and cause greatness, I am the brahman. My atman is

impartial and pervasive. There is no doubt that all other beings do not

possess this atman.182 It is out of my favours that, at the beginning, I created

the universe out of the lotus. Since I am Isha, all these activities flow out

from me and not from anyone else. To make my nature as the nishkala

brahman understood, I presented myself in the form of the lingam. After

that, to make my form as Isha known, I manifested myself in this form. This

was the result of my form as Isha and should immediately be recognized as

my being Isha.183 This sakala form, which instantly materialized, should be

known as me being Isha. The nishkala column signifies me being the

brahman. My lingam is my symbol and sign. O sons! The two of you will

worship it every day. This represents my atman and will always ensure that

people are brought to my presence. This lingam is no different from me and

must always be greatly worshipped. O sons! Wherever a lingam like this is

established, I am present there. If a lingam is established, the fruit is one of

similarity with me.184 If a second lingam is established there, the fruit is one

of union with me.185 The establishment of the lingam is important, its nature

is of minor importance.186 It becomes a kshetra when one thinks of the

lingam and the signs are present everywhere.”’”’

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Chapter 17-2(10) (Aumkara Mantra)

‘Brahma and Vishnu said, “O lord! Beginning with creation, please tell

us about the signs of the five things that have to be done.”’

‘Shiva replied, “Out of compassion towards you, I will tell you and make

you understand about the five secret things that I do. O ones without decay!

Creation, preservation, destruction, disappearance and showing favours—

these are the five things that I always accomplish. Creation of the world is

sarga. Its establishment is known as stithi. Samhara is annihilation.

Tirobhava is concealment. Through anugraha or favours, I bestow

emancipation. These five are my tasks. But like a shadow that silently

stands near a gate, they are carried out through others. Creation and the

others are carried out for the sake of expansion and contraction of the

world, while the fifth ensures emancipation. But they are all firmly

established in me as a cause. Those who are my people can see these five in

the elements—creation in the earth, preservation in the water, destruction in

the fire, concealment in the wind and the showing of favours in the

firmament. Everything originates in the earth. Because of water, everything

flourishes. Everything is afflicted by the fire. Everything is carried away by

the wind. Every kind of favour is shown by the firmament. Those who are

learned should know this. To carry out these five tasks, I possess five faces.

Four faces are in four directions and the fifth is in their middle. O sons!

Because of your austerities, you have received two of the tasks—creation

and preservation. Since you approached me and since I love you greatly, out

of affection, I have granted these to you. In that way, Rudra and Mahesha

performed the two subsequent tasks.187 No one else is capable of taking up

what is known as anugraha. Through the passage of time, the two of you

have forgotten about the pre-assigned tasks decided earlier. Unlike that,

Rudra and Mahesha have not forgotten their tasks. I have granted them a

position that is equal to mine in form, attire, tasks, mount, seat, weapons

and everything else. They undertake those tasks for me. O children! Your

foolishness arose because you stopped meditating on me. If you had

retained the knowledge, you would not have the pride that you yourselves

were Mahesha. From now on, to obtain the jnana, you will perform japa of

the mantra known as Aumkara. For those who are my own, it also destroys

pride. I have instructed you about my mantra of Aumkara, which is

pervasive in its auspiciousness. Aumkara first originated from my mouth

and develops understanding about me. It is the speech, and I am the one

spoken about. This mantra is like my atman. By remembering it, one

always remembers me. ‘A’ emerged first from the mouth towards the north,

‘U’ from the mouth towards the west, ‘M’ from the mouth towards the

south and the bindu from the mouth towards the east. The nada emerged

from the mouth in the middle and all five combined to become one.188 Let

me say it again. They combined to become a single akshara. It should be

known that everything that originates has a nama and a rupa.189 They are

pervaded by this mantra, which also signifies Shiva and Shakti. To make

one understand about the sakala form, the five aksharas were born after

that, with ‘NA’ and others following ‘AA’ and others in due order.190 From

these five aksharas, the five types of Matrikas originated.191 Gayatri

mantra, with the three lines, also emerged from the head and the four

faces.192 All the Vedas and crores of mantras originated from this. These

mantras lead to various kinds of success. But every kind of success is

obtained through the single mantra.193 Objects of pleasure and emancipation

are obtained. All these mantras are royal and auspicious and directly yield

objects of pleasure.”’

‘Nandikeshvara continued, “Along with Ambika, he again assumed the

role of their guru. As they faced the north, he gently placed his lotus hands

on their heads and taught them the supreme mantra. They uttered it thrice

and in due order, received the mantra, yantra and tantra.194 The two

disciples offered themselves up as dakshina.195 They clasped their hands

together. Standing near the preceptor of the universe, they spoke to him.

Brahma and Achyuta said, ‘We prostrate ourselves before the one who is

nishkala and without form. We prostrate ourselves before the one whose

energy is nishkala. We prostrate ourselves before the lord of everything. We

prostrate ourselves before the one who is in all atmans. We prostrate

ourselves before the one who is spoken of as Pranava. We prostrate

ourselves before the one whose symbol is Pranava. We prostrate ourselves

before the one who undertakes creation and the other activities. We

prostrate ourselves before the one who has five faces. We prostrate

ourselves before the one whose five forms are the brahman. We prostrate

ourselves before the one who undertakes the five kinds of activities. Your

atman is the brahman. You are infinite in your qualities and potencies. You

possess sakala and nishkala forms. We prostrate ourselves before Shambhu,

the guru.’ In this way, Brahma and Vishnu bowed down before the guru.

Ishvara replied, ‘O children! You have been shown and told everything. As

instructed by the goddess, you will perform japa with the Pranava mantra.

It is identical with me. Your jnana will be extremely stable. All your fortune

will be eternal. When japa is performed on chaturdashi, with Ardra in the

ascendant, nothing will be destroyed. If this is done when Surya transits

Ardra, the good merits will be one crore times more. In so far as worship

and the offering of oblations are concerned, the last quarter of Mrigashirsha

nakshatra and the first quarter of Punarvasu nakshatra should be known to

be the same as Ardra nakshatra.196 The nakshatra must be seen at dawn and

within a period of three muhurtas197 after dawn. It should be accepted that

chaturdashi continues up to midnight. The first part of the night and its

opposite are praised.198 Worship of the sign of the lingam and worship

without a lingam are both excellent. However, for those who desire

emancipation, worship without the sign of the lingam is superior. Others

will use and themselves establish the sign of the lingam, using Aumkara

mantra and the mantra with five aksharas, offering excellent articles of

worship. If they worship with upachara,199 they will easily obtain excellent

destinations.’ Having instructed the two disciples in this way, Shiva

vanished from the spot.”’

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Chapter 18-2(11) (Worshipping the Lingam)

‘The sages asked, “How must the lingam be established and what are its

indications? What is the right method of worshipping it, the time and the

place?”’

‘Suta replied, “To make you understand, I will tell you everything. Please

listen attentively. The time must be auspicious and favourable, and the place

must be a sacred tirtha or the bank of a river, as desired. But wherever the

lingam is established, it must be worshipped every day. As one wishes, it

can be made out of earth, water or fire. If the lingam possesses the

auspicious signs mentioned, then the worship leads to fruits. If it possesses

all the auspicious signs, then the worship leads to instant fruits. If the

lingam is moved around, it should be subtle. If it is stationary, it can be

large. Possessing the signs, it must be placed on an auspicious seat that has

been devised. The seat can be circular, with four faces, or in the form of a

triangle. With such a base for the lingam, great fruits are obtained. If the

seat is shaped like a couch in the middle, few fruits are obtained. At first,

the lingams were made out of clay or rock. Later, they were made of iron

and other materials. If the lingam is stationary, a seat made out of the same

material is praised. Even if the lingam is moved around, this is the case,

with the exception of the one created by Bana.200 An excellent lingam is one

which measures a span that equals twelve fingers of the devotee. If it is

shorter, the fruits are less. If it is longer, no harm is done. If a moveable

lingam is shorter than twelve fingers of the devotee by the length of one

finger, there is no harm either. In the beginning, a vimana201 shall be

constructed, with devas and ganas represented. This should be placed in a

firm garbha-griha,202 which is as beautiful as a mirror. This will be adorned

with jewels, the most important of which are the nine jewels—blue

sapphire, ruby, cat’s eye, yellow sapphire,203 emerald, pearl, coral, hessonite

and diamond. These are the nine jewels and with the seat, the lingam must

be placed in the midst of these great objects. Starting with Sadyojata, in due

order, the lingam must be worshipped in five different places.204 Many kinds

of oblations must be offered into the fire, also for Uma and other members

of his family. The guru and the acharya must be worshipped with wealth.

Relatives must be given whatever they wish for. Those who seek wealth

must be given whatever mobile or immobile objects they desire. All

sentient and insentient beings must be attentively satisfied. The place must

be filled with gold and sparkling jewels. Pronouncing mantras for Sadyojata

and the brahman, one must perform dhyana on the supreme and auspicious

divinity. The great mantra of Aumkara, along with its nada, must be

uttered. The lingam will then be placed on the seat for the lingam and the

two joined together. When the lingam and the seat are brought together,

they must be joined with material that makes the union permanent. When

the sign of the lingam is established in this way, it is extremely auspicious.

For the sake of a festival, the sign of the lingam can be taken outside,

uttering the mantra with five aksharas. The lingam must be accepted from

gurus, or it must be one that has been worshipped by virtuous people. When

the sign of the lingam that is worshipped is like that, it bestows a

destination with Shiva. Then again, the lingam is said to be of two types—

mobile and stationary.205 Trees and creepers are spoken of as stationary

lingams. Worms, insects and other things are spoken of as mobile lingams.

The stationary must be served, and the mobile must be offered oblations.

The learned say that cheerfully tending to these with love is like

worshipping Shiva. Amba is everywhere in the seat and the eternal Shiva is

everywhere in the lingam. Just as Shankara is established with the goddess

Uma on his lap, in that way, the seat is established, always holding up the

lingam. Thus established, with upachara, the great lingam must be

worshipped. The daily worship and use of standards and other things will

depend on one’s capacity. Thus established, the lingam directly bestows a

destination with Shiva. Or the lingam can also be worshipped with the

sixteen kinds of upachara. If one worships it in the proper way, one

gradually moves towards a destination with Shiva. These are—avahana,

asana, arghya, padya, anga-achamana, abhyanga-snana, vastra, gandha,

pushpa, dhupa, dipa, nivedana, niranjana, tambula, namaskara and

visarjana.206 Alternatively, one can follow the norms and offer arghya and

naivedya.207 If abhisheka,208 naivedya, namaskara and offering of oblations

is always done, according to one’s capacity, this gradually bestows a

destination with Shiva. Depending on where, one can offer the upachara to

a lingam established earlier by a human, a rishi or a deva, or to one that is

Svayambhu.209 With worship and offerings, some fruits will be obtained.

After pradakshina and namaskara, one gradually proceeds to a destination

with Shiva. Shiva is obtained as soon as one sees the lingam and follows the

rituals. There are fruits if the devotee makes a lingam out of clay, cow dung,

flowers, karavira,210 fruits, molasses, butter, ashes or cooked food—as one

desires, and worships it according to the rules. Some have said that Shiva

can be worshipped on one’s thumb. In such kinds of tasks connected with a

lingam, there are no prohibitions. According to the qualities of the effort

made, Shiva bestows fruits everywhere. Alternatively, one can donate a

lingam or give the money required to make a lingam. Anything devotedly

given to a devotee of Shiva’s bestows a destination with Shiva.”’

‘“Alternatively, every day, one can perform japa with the Pranava mantra

ten thousand times. It should be known that chanting Pranava mantra one

thousand times, at the time of the two sandhyas, takes one to Shiva’s abode.

When one performs japa, if one ends with Aumkara, this purifies the mind.

When one is in samadhi,211 the chanting must only be done in one’s mind.

At all other times, it can be pronounced. Bindu and nada are known to be as

effective as Pranava. Therefore, one must always lovingly perform japa,

using the mantra with five aksharas. During the two sandhyas, if this is

done one thousand times, this bestows Shiva’s region. When this is done by

a brahmana and starts with Pranava, it is special. If one receives the mantra

from a guru, with the proper diksha, one obtains fruits. Bathing at the time

of Kumbha,212 receiving a mantra through diksha, performing nyasa of the

Matrikas,213 a brahmana who is pure in his atman and a guru who possesses

knowledge—these are special. Brahmanas should start214 with ‘namah’.

Others should end with ‘namah’. Following the norms, some women can

end with ‘namah’. Some say that brahmana women should start with

‘namah’. Performing japa five crore times makes one Sadashiva’s equal. If

one utters it one crore, two crore, three crore or four crore times, one

reaches the abode of Brahma and the others. Japa can be performed with

the entire akshara one hundred thousand times or with the separate

aksharas one hundred thousand times.215 If one pronounces the akshara one

hundred thousand times, it should be known that this yields Shiva’s abode.

If a person performs japa with the mantra one thousand times every day

and continues with this one thousand for one thousand days, he obtains

success in whatever he wishes. He must always feed brahmanas. In the

morning, a brahmana must always perform japa with the Gayatri mantra

one thousand and eight times. He will then gradually attain Shiva’s abode.

Observing the rules, he must perform japa with the mantras and suktas216 of

the Vedas. The dasharna mantra217 must be chanted ninety-nine times, nine

hundred times, or nine thousand and nine hundred times. It should be

known that following the Vedas takes one to Shiva’s abode. There are many

other mantras, with other aksharas. One should perform japa with these

one hundred thousand times. If a mantra consists only of a single akshara,

one should perform japa with that akshara one crore times. After this, one

must devotedly perform japa one thousand times. If one does this,

according to one’s capacity, one gradually obtains a destination with Shiva.

Until death approaches, one must always chant a mantra that brings him

pleasure. If one performs japa with ‘AUM’ one thousand times, because of

Shiva’s command, one obtains everything one wishes for. If he constructs a

garden full of flowers or a tank for Shiva, if he does some cleaning for

Shiva, if he does anything for Shiva, he obtains a destination with Shiva.

One must always devotedly reside in Shiva’s kshetra. This bestows

emancipation on everyone, sentient or insentient. It confers liberation.

Therefore, until he dies, a learned person must reside in Shiva’s kshetra. If

the lingam has been constructed by a human, it should be known that the

region up to a distance of one hundred hastas from it is sacred.218 Like that,

if the lingam has been constructed by a rishi, the region up to a distance of

one thousand aratnis from it is sacred. If the lingam has been constructed

by a deva, it should be known that the region up to one thousand aratnis

from it is sacred. If it is a Svayambhu lingam, the region up to one thousand

dhanuses is sacred. Following Shiva’s words, tanks, wells and ponds

located in this sacred tirtha should be known to be equal to Shiva Ganga.219

By bathing, donating or performing japa there, one goes to Shiva’s abode.

Until one dies, one must seek refuge in Shiva’s kshetra. The offering of

pinda220 on the tenth day after cremation, the monthly offering of pinda and

the annual offering of pinda should be done in a kshetra that is Shiva’s

kshetra. One is then freed from all sins and instantly obtains Shiva’s abode.

If one resides in such a place for seven nights, five nights, three nights or

even one night, one gradually obtains Shiva’s abode. Depending on one’s

own varna, qualities and conduct, a man obtains worlds. However, devotion

enables a man to rise above his varna and obtain fruits that are

disproportionately more. Anything done with a particular desire in mind,

instantly bears fruits. Anything done without any desire in the mind, yields

a destination with Shiva himself. At the three times of a day, morning,

midday and evening, the rites must duly be performed. One should know

that rites in the morning are ordained, those at midday are for the attainment

of desires and those done in the evening are for the sake of pacification.

This is also true of rites undertaken at night. The period of night is divided

into yamas and the two yamas in the middle are known as nishitha.221 In

particular, the worship of Shiva at that time yields everything that one

wishes for. Knowing this, a man should act accordingly and obtain the

mentioned fruits. Especially in kali yuga, success in obtaining the fruits

depends on performing this karma. If a man’s mind turns towards these

rites, irrespective of what rights he is entitled to, if he follows good conduct

and is scared of sin, he will obtain the fruits.”’

‘The rishis said, “O Suta! O supreme among yogis! Please tell us briefly

about the sacred kshetras, resorting to which, men, women and others attain

the objective. Please also tell us about the practices in Shiva’s kshetras.”’

‘Suta replied, “Listen attentively to all the kshetras and the practices

there.”’

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Chapter 19-2(12) (Shiva Temples)

‘Suta said, “O wise rishis! Hear about the Shiva kshetras that bestow

emancipation. For the sake of the welfare of the worlds, I will also tell you

about the practices there. Following Shiva’s command, the earth extends for

fifty crores of yojanas,222 is covered with mountains, forests and groves and

holds up the world. There are Shiva’s kshetras wherever there are

habitations. Out of compassion and with a desire to bestow emancipation,

the lord has himself thought of these divine kshetras. There are those

established by rishis, others established by devas. There are others that are

Svayambhu. All these are for the protection of the worlds. In these tirthas

and kshetras, one must always undertake the tasks of bathing, donations and

performing japa. Otherwise, men will suffer from disease, poverty,

dumbness and various other things. In Bharata Varsha, if a man has resided

and died in a place where there is a Svayambhu lingam, he will again be

born as human. O learned ones! If a sin is committed in a kshetra, it cannot

be dislodged. Therefore, if one resides in a sacred kshetra, one must never

commit a sin. A man must make every effort to reside in such a sacred

kshetra.”’

‘“There are many kshetras along the shores of the ocean, at the

confluences of hundreds of rivers. The sacred River Sarasvati is said to

have sixty such confluences. Hence, if a wise person resides along its

banks, he gradually attains Brahma’s world. The sacred Ganga flows from

the Himalaya mountain and has hundreds of mouths. There are many sacred

tirthas along its banks too, Kashi and others. Its banks are particularly

praised when Brihaspati is in Capricorn in the month of Margashirsha.223

The river Shonabhadra224 has ten auspicious mouths that yield all the fruits

that one desires. Through fasting and bathing there, a person obtains

Vinayaka’s abode.225 The great river, Narmada, has twenty-four mouths.

Through fasting and bathing there, a person obtains Vishnu’s abode. Tamasa

has twelve mouths and River Reva has ten mouths.226 The extremely sacred

Godavari destroys the sins of killing a brahmana or a cow. It is said to have

twenty-one mouths and bestows Rudra’s world. The sacred river,

Krishnaveni,227 destroys all sins. It is said to have eighteen mouths and

bestows Vishnu’s world. Tungabhadra has ten mouths and bestows
Brahma’s world. Suvarnamukhari228 is said to be sacred and has nine
mouths. Those dislodged from Brahma’s world are born there. If one
resides along the banks of the auspicious Sarasvati, Pampa, Kanya and
Shvetanadi, one obtains Indra’s world.229 The extremely sacred and great
river, Kaveri, flows from Mount Sahya. It is said to have twenty-seven
mouths that yield everything that is desired. Its banks bestow heaven and
the worlds of Brahma and Vishnu. In that way, the river Shaivya,230 bestows
all the desired fruits and Shiva’s world.”’
‘“When Brihaspati and Surya are in Mesha, one should bathe and
worship in Naimisha and Badari.231 This bestows Brahma’s world. When
Surya is in Simha or Karkataka, one should bathe in Sindhu.232 A learned
person will drink and bathe in the waters of Kedara233 and obtain jnana.
When Brihaspati is in Simha in the month of Simha,234 one should bathe in
Godavari. In ancient times, Shiva himself has said that this bestows Shiva’s
world. When Surya and Brihaspati are in Kanya,235 one should bathe in
Yamuna and Shona. The learned know that this yields great objects of
pleasure in the worlds of Dharma and Dantin.236 Like that, when Surya and
Brihaspati are in Tula,237 one should bathe in Kaveri. The learned know that
Vishnu himself said that this yields everything one wishes for. In the month
of Vrishchika, when Surya and Brihaspati are in Vrishchika,238 one should
bathe in River Narmada and obtain Vishnu’s world. If one bathes in River
Suvarnamukhari when Brihaspati and Surya are in Dhanus, one obtains
Shiva’s world. Brahma has said this. In that way, in the month of
Margashirsha, when Brihaspati is in Mriga,239 one should bathe in
Jahnavi.240 Brahma said that this bestows Shiva’s world. After enjoying
oneself in the worlds of Brahma and Vishnu, one obtains jnana. In the
month of Magha, when Surya is in Kumbha,241 shraddha ceremonies, the
offering of pinda and donating water mixed with sesamum saves crores of
ancestors from both the father’s and the mother’s lineages. The learned
know this. When Surya and Brihaspati are in Mina, bathing in Krishnaveni
is praised. Bathing in that tirtha in that month bestows Indra’s world. A
learned person will seek refuge in, and dwell near, the rivers Ganga and the
one that flows from Sahya.242 If he does this, it is certain that his sins will be
instantly cleaned. There are many other kshetras that bestow Rudra’s world.

Tamraparni and Vegavati yield the fruits of Brahma’s world.243 The tirthas

that exist along the banks of these two bestow heaven. There are many

other sacred tirthas that exist in between these two. The wise ones who

reside there reap the corresponding fruits. However, wise people who reside

there obtain these fruits only through good behaviour, good action and good

sentiments. Auspicious deeds performed in a sacred kshetra yield many

kinds of prosperity. But wicked deeds performed in a sacred kshetra also

become much greater. While residing in such a place, if one performs a

wicked deed only for the sake of subsistence, the consequences are not

permanent. Good deeds, in thoughts, words and action are said to bestow

prosperity. O brahmanas! The consequences of committing a sin in one’s

mind are also like that. It is possible for a mental sin to smear a person from

one kalpa to another kalpa. Such a sin can only be destroyed through

dhyana. There is no other way one can wish to destroy it. O brahmanas! A

sin committed in words is destroyed through japa, drying up the body244 and

donating wealth. Otherwise, it cannot be destroyed in crores of kalpas. In

cases, an increase in wicked deeds destroys the good merits earned earlier.

Both good deeds and wicked ones have three stages—the part that is the

seed, the part that is the increase and the part where they are enjoyed. As

long as they are in the form of seed, they can be destroyed through jnana. In

the stage of increase, they can be destroyed through the steps mentioned.

But in the stage of enjoyment, they have to be enjoyed. Even crores of good

deeds will not suffice then. When seeds or sprouts are destroyed, only what

remains needs to be enjoyed. Worshipping devas, donating to brahmanas

and performing austerities makes it easier for men to tolerate the period of

enjoyment. Therefore, a person who desires happiness must refrain from

committing wicked deeds.”’

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Chapter 20-2(13) (Good Behaviour)

‘The sages asked, “We wish to hear about sadachara,245 practicing which,

a learned person can conquer the worlds. Please tell us about dharma and

adharma, respectively leading to heaven and hell.”’

‘Suta replied, “A brahmana with sadachara is known as vidvan. A

brahmana who possesses sadachara and practices the conduct of the Vedas

is known as a vipra. A brahmana who possesses only one of these two is a

dvija. A brahmana who possesses a little bit of good conduct and a little bit

of the Vedas is known as a kshatriya brahmana. He becomes a servant of

the king. With a small bit of good conduct, if a brahmana practices

agriculture and trade, he is a vaishya brahmana. One who ploughs the field

himself is known as a shudra brahmana. A brahmana who is jealous and

causes harms to others is spoken of as a chandala brahmana. A kshatriya

who rules over the earth is rajan, the others are held to be ordinary

kshatriyas. Those who buy and sell grain are vaishyas, the others are

spoken of as vanijakas. A person who serves brahmanas, kshatriyas and

vaishyas is referred to as shudra. A shudra who tills the land is vrishala, the

others are dasyus.”’

‘“Everyone must get up in the morning and facing the east, think of

devas. He will next think of dharma, artha, difficulties, receipts and

expenditure. The direction in which one gets up in the morning determines

the fruits for the day—lifespan, hatred, death, sin, fortune, ailments,

nourishment and strength. The last part of the night is known as Usha and

the last half of this is known as Sandhi.246 A brahmana should get up at that

time and release urine and excrement. He must do this outside the house

and in a place that is far away from it. He must sit facing the north. If there

are obstructions in doing this, he can face any of the other directions. He

should not sit facing water, a fire, a brahmana or the image of a deity. He

must cover his penis with his left hand and his mouth with the other hand.

When he gets up after releasing excrement, he must not look at the stool.

He must clean himself with water that has been collected and not with

external water.247 This should be done without descending into a tirtha of

devas, ancestors or rishis. Using mud, the anus must be cleaned seven

times, five times or three times. The penis can be cleaned with mud that is

the size of a cucumber, but the anus must be cleaned with mud that amounts

to a prasriti.248 When he gets up, he must wash his hands and feet and rinse

the mouth eight times. But the water should not be spat out into an external

body of water. After this, the teeth must be cleaned, with leaves or with a

twig. However, while doing this, one must avoid the use of the index finger.

Next, worshipping devas of the water, he will pronounce the mantras and

have his bath. Those who are incapacitated will immerse themselves up to

the neck or up to the waist. Otherwise, he will immerse himself in water up

to the knees and pronouncing the mantras, have his bath. A learned person

will take water from a tirtha and offer oblations of water to devas and

others. He must take a dhoutavastram and wear it in panchakaccha

fashion.249 In all rites, an uttariyam250 must also be used. When having a

bath in a river or a tirtha, the garment must not be washed at the time of

having a bath. After the bath, a learned person will take it to a tank or well,

or inside the house. Using water from the tank or well, he will clean the

garment by pounding it on a rock or plank of wood. O brahmanas! When

the garment is cleaned through such pounding, the ancestors are pleased.”’

‘“Using the mantra uttered by Jabalaka, Tripundraka ash must be

smeared on the forehead.251 If a person enters the water without doing this,

he desires to go to hell. For the pacification of sins, water must be sprinkled

on the head, uttering the mantra, ‘Apo hi stha’.252 For freedom from sins,

water must be sprinkled on the joints of the legs, uttering the mantra, ‘yasya

kshayaya’. The learned know that bathing using mantras involves

sprinkling water on the feet, the head, the chest; then the head, the chest, the

feet; and finally, the chest, the feet and the head, in that order. When there is

a physical ailment, when there is fear from the king or the kingdom and

when there is a great calamity, it is sufficient that this bathing with mantras

is done with a slight touch of water. In the morning, one should sip water

and rinse the mouth, uttering mantras to Surya. In the evening, this must be

done while uttering mantras to Agni. At midday, water must be sprinkled

on the head. O brahmanas! After performing japa with gayatri mantra,253

arghya must be offered to the sun in the eastern direction. Along with the

mantra, arghya must also be offered at midday and in the evening. In the

morning, the arghya will be offered by raising up both the hands. At

midday, the arghya will be released through the fingers. In the evening, the

water will be released on the ground, facing the western direction. At

midday, the sun must always be viewed through the gaps between the

fingers. One must perform atma-pradakshina,254 rinse the mouth with water

and purify oneself. Performing the sandhya rites before the right muhurta in

the evening is futile. If sandhya has been performed at the wrong time, or if

sandhya has been omitted for a day, depending on the number of days, one

must perform japa with gayatri one hundred times more every day.255 If the

omission happens for more than ten days, one must recite the gayatri one

hundred thousand times. If the omission has occurred for more than a

month, one must go through the upanayana ceremony once again. To obtain

success, Isha, Gouri, Guha, Vishnu, Brahma, Indra, the two Ashvins, Yama

and other devas must be propitiated. One must offer oblations to Brahma.

Sprinkling the mouth with water, one will then be purified. A learned

person must control himself and be seated to the right of a tirtha, in a

revered matha, in the temple of a deva, or in his own house. The seat must

be stable, and his mind must be fixed. He will prostrate himself before all

devas and first recite Pranava mantra, followed by gayatri mantra. While

reciting Pranava, he must realize the union between the jivatman and the

brahman. ‘We worship the creator of the three worlds, Achyuta, the one

who ensures preservation, and Rudra, the Destroyer. We worship the self-

illuminating one, who is behind our organs of perception and action, our

minds, our inclinations and our intellects. He is the one who constantly

urges us towards knowledge about dharma and bestows objects of pleasure

and emancipation.’ A person who uses his intelligence to perform dhyana

in this way will certainly obtain the brahman. Unable to accomplish this,

since he is a brahmana, let him perform japa every day. Every day in the

morning, a bull among brahmanas must recite this one thousand times. The

others will recite this according to capacity. At midday, the japa must be

performed one hundred times. One should know that it must be done twenty

times in the evening, with Shivashtaka.256 Beginning with muladhara, he

must meditate on the twelve chakras,257 focusing on Vidyesha, Brahma,

Vishnu, Isha, the jivatman and Parameshvara. Taking himself to be one with

the brahman, he must perform japa with ‘Soham’.258 Starting with

brahmarandhra,259 he will meditate on the ones outside the body. Starting

with the principle of Mahat, there are thousands of bodies.260 Gradually, he

must perform japa on each of these, one at a time, and progress. Thus, the

jivatman uses japa to unite with the other one, the supreme. It is said that

this is accomplished with two hundred Shivashtakas. The learned say that is

the progression in japa, using mantras for japa. The learned also say that

one thousand such japas bestow the status of Brahma and two thousand

bestow the status of Indra. One can protect oneself by doing this for a fewer

number of times and ensure that one is born as a brahmana. After

worshipping the sun, a person must do this every day. It is said that a

complete brahmana is one who has done this one million and two hundred

thousand times. A person who has recited the gayatri fewer than one

hundred thousand times is not fit to perform any rite connected with the

Vedas.”’

‘“When a person has attained seventy years of age, he must leave for the

forest. A person who has left for the forest must perform japa with the

Pranava mantra twelve thousand times every morning. If there is omission

of this daily act of japa on any day, it must be made up the next day. If this

omission continues for more than a month, japa must be performed one

hundred and fifty thousand times. If the omission is for more than this, he

must formally take to the forest once again. Having done this, the sin can be

pacified. Otherwise, one goes to the hell named Rourava. A person who

wishes for something must strive for dharma and artha and not anything

else. A brahmana must wish for emancipation and always pursue jnana

about the brahman. Artha results from dharma. Objects of pleasure result

from artha. Non-attachment is generated from objects of pleasure. That is,

artha earned through dharma must be spent on objects of pleasure and this

results in non-attachment. If artha is earned through contrary methods,

attachment results. The pursuit of dharma is said to be twofold—through

objects and through the body. Objects can be offered in the form of

oblations and other things. The body can bathe in tirthas and do other

things. A wealthy person can become poor. But austerities enable a person

to obtain a divine form. The lack of desire makes a person pure and there is

no doubt that purity leads to jnana. In krita and the other yugas,261

austerities were praised. However, in kali yuga, the pursuit of dharma is

through objects. In krita, jnana was obtained through dhyana. In treta,

success came through austerities. In dvapara, success was obtained through

sacrifices. In kali yuga, jnana is obtained through the worship of images.

Fruits are in exact proportion to the good or bad deeds that have been

performed. However, differences in the body and in the quality of objects

can lead to an increase or decrease. Adharma is violent in nature, whereas

dharma’s nature is that of happiness. Unhappiness results from adharma

and dharma makes a person happy. It should be known that wicked conduct

leads to misery. It should also be known that good conduct leads to joy.

Therefore, for success in obtaining both objects of pleasure and

emancipation, people should follow dharma. If a person provides means of

subsistence to a brahmana and four of his family members, he resides in

Brahma’s world for one hundred years. It is known that one thousand

chandrayana vows262 lead to Brahma’s world. A kshatriya must act so as to

provide means of subsistence to one thousand families. It is known that this

bestows Brahma’s world. If he does this for ten thousand families, it

bestows Indra’s world. Those who know the Vedas know that a man obtains

the world of the deva who he placed at the forefront when he performed the

act of donations. A person devoid of wealth must always seek to

accumulate austerities. He should go to tirthas and practice austerities there.

He will then enjoy eternal happiness.”’

‘“I will now speak about the earning of wealth. Listen attentively. A pure

brahmana must receive after officiating at sacrifices. But he must earn this

wealth without any distress and without any hardship. A kshatriya earns

through the strength of his arms and a vaishya through agriculture and

animal husbandry. If the wealth earned through proper means is donated,

this ensures success. Through the favours of a guru, everyone obtains

success in the pursuit of jnana and success in the pursuit of moksha. The

nature of success in the pursuit of moksha is obtaining supreme bliss. O

brahmanas! Among all men, this is generated only if they associate with

virtuous people. When the time arises, a householder who desires his own

welfare must donate everything to brahmanas—wealth, grain, fruits and

food that is not grain. Water must be given to those who are thirsty. Food

must be given to pacify ailments that result from hunger. Donations of food

are of four types—from the field, unhusked grain, uncooked food and

cooked food. Until one has not heard about Shiva, or until the food has not

been digested, there is no doubt that a person who performs the good deed

of donating food earns half the good merits the receiver possesses.

Therefore, a receiver of donations must cleanse this sin through austerities.

Otherwise, he will go to Rourava hell. One’s own wealth should be

expended in three ways—for dharma, for enhancing the wealth and for

objects of pleasure. For dharma, one should perform nitya karma,

naimittika karma and kamya karma. The second part must be spent in the

beneficial act of enhancement of wealth. The final part can be spent on the

enjoyment of objects of pleasure. One tenth of what has been earned

through agriculture must be spent on cleansing the sin.263 The remnant can

be spent on dharma and the other things. Otherwise, a person will go to

Rourava. If he does not do this, he is evil-minded, and it is true that he will

bring about his own destruction. A discriminating person who earns his

subsistence through usury must set aside one-sixth for donations. Pure and

excellent brahmanas who receive, must give away one-fourth as donations.

If wealth is received unexpectedly, an excellent brahmana will gave away

half. Everything received from a wicked person must be flung away into the

ocean of charity. Before giving away, the recipient should be invited. This

enhances the donor’s enjoyment of objects of pleasure. According to

capacity, a person must always give everything that he is asked for. If an

object asked for is not given, that debt will be carried forward into the next

life. A discriminating person will never talk about another person’s faults.

In particular, a brahmana will never speak about such things that he may

have seen or heard about. A learned person will never speak things that

cause rage in the hearts of beings. To attain prosperity, at the time of the

two sandhyas, he should observe the fire rites. A person who is unable to do

it on both occasions shall do it once, following the norms and worshipping

the sun and the fire with oblations of paddy, grain, ghee, fruits and roots.

Following the norms, food that has been properly cooked in an earthen

vessel must be offered in the vessel itself. If no food is available, the main

oblation of ghee will suffice. Learned ones who know have spoken about

many such acts of nitya karma. Alternatively, looking towards the face of

the sun, one can only perform japa. In this way, those who wish to ensure

their own welfare should act accordingly. They must always practice

brahma yajna264 and be devoted to worshipping devas. They must always

worship the fire. They must be devoted to worshipping the guru. They must

satisfy brahmanas. All of them will then enjoy themselves in heaven.”’

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Chapter 21-2(14) (Agni Yajna)

‘The rishis said, “O lord! Please tell us progressively abut agni yajna,

deva yajna, brahma yajna, worshipping the guru and satisfying

brahmanas.”’

‘Suta said, “The offering of oblations into the fire is known as agni

yajna. For those who are in the ashrama of brahmacharya, it is also known

as samidhadana.265 O brahmanas! Until oupasana,266 for people who are in

the first ashrama, the specific vow to the fire is through kindling. O

brahmanas! Those who have retired to the forest and those who are

mendicants have consigned the fire267 into their atmans. Their welfare lies

in eating limited quantities. That act of eating is itself an oblation.268 Those

who have embarked on oupasana, must carefully protect the sacrificial fire

in a pit or a vessel and guard it against the wind. In the case of intervention

by the king or by destiny,269 the fire must certainly be preserved inside the

atman or in the arani.270 When the usual fire has to be abandoned out of

fear, this is said to be a means of depositing the fire. O brahmanas! The

offering of oblations to the fire in the evening is known to ensure prosperity.

The offering of oblations to the sun in the morning is known to bestow a

long lifespan. During the day, the fire enters the sun. Therefore, this is also

known as agni yajna. The offering of oblations to Indra and all devas

through the fire is known as deva yajna. This is beneficial and can be in the

form of rites like offering cooked food in the earthen vessel in which it has

been cooked. It is known that acts like the first tonsure of the head are

performed with an ordinary fire. When a brahmana practices brahma yajna,

he satisfies devas. Studying the Vedas is said to be brahma yajna.271 It is

recommended that everyone must always practice this, without any specific

rules. However, there is also deva yajna without the fire. Faithfully and

lovingly, hear about this.”’

‘“Mahadeva is omniscient and is an ocean of compassion. At the

beginning of creation, for the welfare of all the worlds, the lord thought of

different days of the week. The omniscient one is a physician for samsara.

He is the supreme medication among all medications. For the sake of good

health, the lord made the first day his own day. After this, he used his own

maya to bestow a boon on his son. There were hardships when he was born

and to tide over this, the next day was for Kumara. The lord thought of this

day so that one can overcome laziness. For the sake of preserving the

worlds, Vishnu became the protector. For the sake of protection and

nourishment, the lord thought of the next day for him. The next day

enhances the lifespan and was for the one who grants a long lifespan,

Parameshthi Brahma, the creator of the three worlds. The lord thought of

this day so that the lifespan of the world can be increased. In the beginning,

so that the three worlds might flourish, he thought of virtue and sin.

Accordingly, the divinities of the next two days became Indra and Yama.

He next thought of bestowing objects of pleasure on the worlds and taking

away death. The natures of Aditya and the others are such that they signify

happiness and unhappiness.272 At the beginning, these divinities of the days

were thought to be established in the circle of luminary bodies established

in the sky. Worshipped on their respective days, they bestow their

respective fruits—in the due order, good health, prosperity, destruction of

ailments, nourishment, long lifespans, enjoyment of objects of pleasure and

prevention of death.273 It is said that if the respective devas are worshipped

on different days of the week, one obtains the respective fruits. However,

even if other devas are worshipped, it is really Shiva who bestows the fruits.

To please devas, five kinds of worship have been thought of—japa of a

mantra, offering of oblations, donations, austerities and worship of the

image on an altar, in front of the fire or in front of a brahmana. The worship

should be undertaken with the sixteen kinds of upachara. Out of the five

kinds of worship, the succeeding one is superior to the preceding one.274 If a

preceding one cannot be undertaken, a succeeding one should be followed.

To pacify ailments of the eyes or the heads or to cure leprosy, Aditya must

be worshipped and brahmanas must be fed, for a day, for a month, for a

year or for a period of three years. If a person’s prarabdha karma275 is

strong enough, this destroys disease, old age and similar things. It should be

known that performing japa for a deva bestows the fruits that correspond to

that particular day. The first day of the week is special for pacifying sin and

offerings should be made on that day. For devas and brahmanas, Aditya’s

day is special.”’

‘“For the sake of prosperity, a learned person will worship Lakshmi276

and others on Somavara,277 using rice mixed with ghee. Alternatively,

brahmanas can be fed, along with their wives. To pacify ailments, Kali and

others must be worshipped on Bhoumavara. Using gram, mudga278 and an

adhaka279 of rice, brahmanas can be fed. A learned person will worship

Vishnu on Soumyavara, with curds and rice. If this is done, sons, friends

and wives will always be nourished. To obtain nourishment and ensure a

long lifespan, a learned person will worship devas on Guruvara, using a

sacred thread, garments and milk and ghee. To obtain objects of pleasure, a

person must control himself and worship devas on Bhriguvara. Brahmanas

must be satisfied with cooked food that has the six kinds of flavours.280

Their wives must be satisfied by donating garments and other auspicious

things. To ward off untimely death, a learned person will worship Rudra

and others on Mandavara, offering oblations of sesamum. He will donate

and use cooked food mixed with sesamum to feed. Having worshipped in

this way, a learned person will obtain the benefits of good health and other

things. In daily worship of devas, special worship, bathing, donations, japa,

oblations, satisfying brahmanas, worshipping devas when there is a

conjunction of nakshatras on specific tithis, or on the first day or other

days, it is the omniscient lord of the universe who assumes all those specific

forms and bestows good health and other fruits. This depends on the time,

the place and the recipient. The objects used depend on the extent of

devotion and the local customs. Gradually, the divinity enables one to cross

over and bestows good health and other things. For good health and

prosperity, a householder should worship Aditya and the planets when an

auspicious period starts, when an inauspicious period ends and when his

birth nakshatra is in the ascendant. This worship of devas yields all the

desired fruits one wishes for. Brahmanas should use mantras, others should

not use mantras. According to his capacity, a man must always do this. A

man who desires auspicious fruits must do this on the seven days. The poor

worship devas through austerities. The rich use wealth to worship. Full of

devotion, they repeatedly undertake these acts of dharma. Having enjoyed

all kinds of objects of pleasure, they are born on earth again. To always

enjoy objects of pleasure and extend them, all those who are rich should

accumulate dharma by planting trees for shade, digging tanks and

establishing the brahman.281 After some time, when these auspicious acts

mature, he obtains success in the acquisition of jnana. O brahmanas! If a

man reads this chapter, hears it or makes it heard, he obtains the fruits of a

deva yajna.”’

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Chapter 22-2(15) (Deva Yajna)

‘The rishis said, “O Suta! O one who knows the meaning of everything!

O excellent one! Please tell us about the place and other things.”’

‘Suta replied, “A pure house bestows the same fruits as a deva yajna and

related rites. A cow-pen yields fruits that are ten times as much. The banks

of a waterbody yield fruits that are ten times as much. The root of a bilva

tree, the root of an ashvattha tree or the base of a tulasi plant yield fruits

that are ten times as much.282 It should be known that an abode of devas or

the banks of a river yield fruits that are ten times as much. A tirtha on a

river yields fruits that are ten times as much as those of an ordinary river.

The banks of the seven Gangas yield fruits that are ten times as much. The

seven Gangas are described as Ganga, Godavari, Kaveri, Tampraparni,

Sindhu, Sarayu and Reva. The shores of the ocean yield fruits that are ten

times as much. Ten times more than these are the fruits obtained on the

summits of mountains. Out of all these, it should be known that the place

where the mind is at peace is the best.”’

‘“In krita yuga, the fruits of sacrifices and donations are known to have

been complete. In treta yuga, the benefits became three-fourths. In dvapara

yuga, it is known that one always obtains half the complete fruits. In kali

yuga, the fruits obtained are only one-fourth. When only one quarter of kali

yuga is left, the fruits obtained are only half of this.283 It should be known

that a pure atman and an auspicious day yield the complete auspicious

fruits. However, the learned know that the fruits become ten times more at

the time of sankranti.284 At the time of vishuva sankranti, it becomes ten

times more. At the time of transition from one ayana to another, it is said to

become ten times more. Like that, it becomes ten times more at the time of

mriga sankranti. It becomes ten times that at the time of a lunar eclipse. At

the time of a complete solar eclipse, it is known to become ten times that.

Surya is the form of the universe and at that time, it is united with poison.

Therefore, ailments spread. So as to pacify the poison, one should bathe,

donate and perform japa. The time when the poison is pacified is said to

become a time that is auspicious. When one’s natal nakshatra is in the

ascendant, and when a vow has been completed, are times known to have

the same efficacy as the period of a solar eclipse. The time one spends

associating with great and virtuous people is said to bestow fruits that are

ten times those of a solar eclipse. Those devoted to austerities, those

devoted to jnana, yogis and mendicants are those who deserve to be

worshipped. They are patras285 who are responsible for the destruction of

sins. A brahmana who has performed japa with gayatri mantra two million

and four hundred thousand times is also such a patra and enjoys the

complete fruits. The sacred texts say that a person who saves from downfall

is a patra.286 He is known as patra because he saves a donor from sin. In

that way, gayatri is said to be that which saves the reciter from downfall.287

A person devoid of riches cannot donate riches to another person. In this

world, only a wealthy person can donate riches to others. Similarly, only

those who are purified and are pure themselves are worthy of saving men.

A brahmana who has purified himself by performing japa with gayatri is

spoken of as a pure brahmana. Hence, in donations, japa, oblations,

worship and in all other rites, it is such a brahmana who is worthy of being

given donations. He is a patra who saves others. For giving cooked food, a

hungry man or woman is a deserving patra. At that time, one must control

oneself and invite an excellent brahmana, using words full of meaning and

donating riches to him. Such a person is capable of bestowing the desired

fruits. It should be known that voluntary donations to a person confer the

complete fruits. When donations are given after one is asked, it should be

known that only half the fruits are obtained. It should be known that

donations to servants only yield one quarter of the fruits. O bulls among

brahmanas! When one donates riches to a person who is distressed and

lacks means of subsistence, only because he happens to be a brahmana, this

act bestows objects of pleasure in this world for ten years. If this happens to

be a brahmana who knows the Vedas, this bestows heaven for ten years. If

this happens to be a brahmana who does japa with gayatri mantra, this

ensures Satyaloka for ten years.288 It is known that if this brahmana happens

to be Vishnu’s devotee, this ensures Vaikuntha.289 If this brahmana happens

to be Shiva’s devotee, it is known that Kailasa is ensured. Different kinds of

donations ensure all the desired objects of pleasure in different worlds. If a

man gives a brahmana cooked food, along with ten accompaniments, on a

Sunday, in his next birth, he enjoys freedom from disease for ten years.

Along with cooked food, these ten kinds of accompaniments are: displaying

a lot of honour while inviting; smearing the body with oil; tending to the

feet; offering a garment; worshipping with fragrances; serving cakes made

in ghee; offering food with the six kinds of taste; offering betel leaves;

offering dakshina; and prostrating and following him for a while when he

departs. This is known as offering cooked food with the ten kinds of

accompaniments. If a person does this on a Sunday, he does not suffer from

ill health for one hundred years. On Monday or the other days, he obtains

the fruits that are associated with that particular day. It should be known

that the fruits of donating food are enjoyed in this world and in the next

birth. If he gives food to ten brahmanas on each of the seven days, he

enjoys good health and other benefits for one hundred years. In this way, if

a man gives to one hundred brahmanas on Sunday, he enjoys good health in

Sharva’s290 world for one thousand years. If he gives to one thousand

brahmanas, he enjoys the benefits for ten thousand years. In this way, a

learned man can understand the benefits on Monday and the other days. On

Sunday, if a person gives cooked food to one thousand brahmanas, whose

minds have been purified by chanting gayatri, he enjoys good health and

other benefits in Satyaloka. If he gives to ten thousand, he enjoys Vishnu’s

world. If he gives cooked food to one hundred thousand, he enjoys Rudra’s

world. Men who seek learning must give to children, taking them to be the

equal of the brahman. Men who desire sons must give to young men, taking

them to be the equal of Vishnu. Men who seek jnana must give to the aged,

taking them to be Rudra’s equal. Men who desire intelligence must give to

young girls, taking them to be Bharati’s291 equal. Excellent men who desire

objects of pleasure must give to young women, taking them to be the equal

of Lakshmi. Those who seek the atman must give to old women, taking

them to be Parvati’s equal.”’

‘“Pure objects are said to be those earned through shilavritti, unchavritti

and dakshina due to a guru.292 These are known to yield complete fruits.

Gifts offered by pure people are spoken of as medium objects. Those

obtained through agriculture and trade are spoken of as inferior objects.

Kshatriyas and vaishyas should respectively earn through valour and trade.

For shudras, superior objects are said to be those earned through acting as

servants. For women who seek dharma, objects are obtained from the father

or from the husband. If one desires prosperity, cattle and other objects must

be given in the twelve months, Chaitra and the others, when an auspicious

occasion presents itself. These twelve are a cow, a plot of land, sesamum,

gold, ghee, garments, grain, molasses, silver, salt, a pumpkin and a maiden.

Donations of cows, milk products and cow dung counter any taints resulting

from wealth or grains. Cow’s urine counters any taints resulting from water

and oil. Physical taints are countered through three objects—milk, curd and

ghee. Those who are learned know about the nourishment these bring about.

O brahmanas! Gifts of land ensure the donor’s establishment in this world

and in the world hereafter. The learned know that gifts of sesamum always

provide strength and help to ward off death. Gift of gold nourishes the

digestive fire and increases vigour. The gift of ghee nourishes and that of

learning is known to bestow a long lifespan. The gift of grain ensures

prosperity in obtaining food. Gift of molasses ensures sweet food. Gift of

silver increases semen, while gift of salt ensures that the six flavours are

obtained. It is known that the gift of a pumpkin ensures nourishment. O

brahmanas! All these increase all kinds of prosperity. All the objects of

pleasure are obtained in this world and in the next world. The gift of a

maiden ensures objects of pleasure and makes a person a jivanmukta.

Learned people who desire success make gifts of fruits like jackfruit,

mango, wood-apple, fruits of other trees, plantain, herbs, fruits from

creepers, gram, mudga, other fruits, vegetables, chillies, mustard and other

vegetable products. To provide satisfaction to sense organs like the ears,

learned people donate sounds that are pleasant to hear. These also make the

four directions content. Vedas and sacred texts must be understood from the

mouth of the guru himself. A believer’s intelligence is said to be that which

accepts that karma leads to fruits. Devotion that is a result of fear in the

mind, because of relatives or the king, is inferior. A poor person must

worship through every possible means, words and deeds. Worship through

words consists of pursuit of learning, mantras and japa. Physical worship

consists of visiting tirthas, observing vows and other daily rites. Whatever

method is used, whether it is little or a lot, as long as the mind is such that

this is offered to a deva, this is thought to lead to objects of pleasure. One

must always follow the two tasks of austerities and donations. Depending

on the seeker’s varna and qualities, refuge must be offered. The learned

know that satisfaction of devas leads to every kind of object of pleasure. A

learned person always obtains an excellent birth in this world and objects of

pleasure in this world and the next one. If the inclination is such that

everything is offered to Ishvara, one obtains moksha. If a man constantly

reads this chapter, or listens to it, his intelligence turns towards dharma, and

he obtains success in acquiring jnana.”’

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Chapter 23-2(16) (Worship of Deities)

‘The rishis said, “O excellent one! Please tell us about the rules for

worshipping earthen images. What rules must be followed in the worship so

that everything desired is obtained?”’

‘Suta replied, “You have asked an extremely virtuous question, about

what always confers everything desired. It instantly pacifies miseries. I will

tell you. Listen. It wards off death at the wrong time. It even wards off

death itself. O brahmanas! It immediately bestows wives, sons, wealth and

grain. This leads to everything that is wished for, cooked food, other edible

objects and garments. The worship of an earthen image yields everything

desired on earth. In this connection, it has been determined that both men

and women have rights. The clay required must be collected from the water

of a river, pond or well. It must be crushed and purified with fragrances. It

must be cleaned properly with milk. On an excellent platform, using the

hands, one must knead the clay and make an image. The body and the limbs

must be shaped properly and adorned with the respective weapons. The

image must be seated in padmasana293 and must be lovingly worshipped.

The images worshipped can be of Vignesha,294 Aditya, Vishnu, Amba and

Shiva. However, a brahmana must always worship Shiva in the form of

Shiva’s lingam. To be successful in obtaining the fruits, the sixteen kinds of

upachara must be used. With mantras, a flower must be used to sprinkle

water over the image. The naivedya, consisting of shali rice, must always

be measured out in kudavas.295 For worship in a house, it should amount to

one kudava. For worship in a temple constructed by humans, one prastha

should be used. For worship in temple constructed by devas, three prasthas

must be used. For a Svayambhu image, five prasthas are appropriate. This

is known to yield complete fruits. If double or thrice the amount is used, the

fruits are known to be greater. It is true that if this worship is performed one

thousand times, a brahmana goes to Satyaloka. The learned know that a

vessel made out of iron or wood, twelve angulas296 in width, twenty-four

angulas in length and sixteen angulas in height is known as a shiva. One-

eighth of this measure is a prastha, held to be equal to four kudavas. When

ten prasthas, one hundred prasthas or one thousand prasthas of water, oil,

fragrances and other things are used to measure out for worshipping a

human, rishi or Svayambhu lingam, this is known as mahapuja.297 The

abhisheka of the image is for purifying one’s atman. The offering of

fragrances is for auspiciousness. Naivedya ensures a long lifespan, while

incense is for the sake of prosperity. The lamp is for acquisition of jnana,

the betel leaf is for objects of pleasure. Therefore, in every worship, these

six things must be carefully undertaken. Namaskara and japa yield

everything that is desired. For men who desire objects of pleasure and

liberation, these must always be done at the end of a puja. A man must

always worship every object in his mind before going through the rite. If

devas are worshipped, various worlds are obtained. Desired objects of

pleasure are also obtained in the inferior worlds. O brahmanas! I will now

describe special forms of puja. Please listen devotedly.”’

‘“By worshipping Vignesha, one obtains everything one desires in this

world. The special days for worshipping him are Friday, chaturthi298 in

shukla paksha in the months of Shravana and Bhadra and in the month of

Dhanus, when Shatabhisha nakshatra is in the ascendant. In the proper way,

Vignesha must be worshipped at these times. Alternatively, one can worship

every day, for a period of one hundred or one thousand days. Because of the

divinity, the fire and the devotion, constant worship bestows sons and

everything desired on men. Every sin is pacified, and impediments are

destroyed. It is known that worshipping Shiva and the others on their

respective days purifies the atman. All kinds of kamya worship299 depend

on the tithi and the conjunction of nakshatras. It is known that the day

represents the brahman and depending on the tithi or the nakshatra, there is

no increase or decrease in the length of the day. The day is from sunrise to

sunset and rites for Brahma and the others must be undertaken during their

respective days. Worship of devas on tithis bestows complete objects of

pleasure on men. The first part of the night is praised for worshipping the

ancestors. The second part of the day is praised for worshipping devas. If

the tithi is such that it extends over more than one day,300 for rites connected

with devas, that part of the tithi that extends from sunrise to midday must be

accepted. This is also the case for determining auspicious nakshatras.

Through puja, japa and other things, the proper rites must be undertaken on

the respective days. All the complete objects of enjoyment are successfully

obtained through this rite. One is filled up through this rite. That is how the

word puja should be understood, puh and jayate.301 Depending on one’s

mental state, desired jnana is also included as an object of enjoyment. That

is how the meaning of the word puja is understood among ordinary people

and is also understood in this way by people who know the Vedas. Nitya

and naimittika rites yield benefits over a period of time. But the fruits of

kamya rites are instantaneous. Nitya rites are performed every day.

Naimittika rites are performed every month, every fortnight or every year.

Therefore, the fruits of such karma occur respectively, after a period of a

fortnight and so on. The great puja of Ganapati is performed on chaturthi in

krishna paksha. This destroys sins for a fortnight and yields fruits for a

fortnight. If the puja is performed on chaturthi in Chaitra, it yields fruits for

a month. If it is performed in the months of Simha or Bhadra, it is known to

bestow fruits for a year. Aditya must be worshipped on Sunday, on saptami,

when the nakshatra Hasta is in the ascendant and on saptami in shukla

paksha, in the month of Magha. It is known that the worship of Vishnu

yields expected desires and prosperity, if performed on Wednesday, on

dvadashi302 in the months of Jyeshtha or Bhadrapada, or on dvadashi, when

Shravana nakshatra is in the ascendant. The worship of Vishnu on dvadashi

yields good health. If one donates the twelve kinds of gifts, cattle and the

others, along with the accompaniments, one obtains the fruits. Such fruits

are obtained through satisfying Vishnu. On dvadashi, twelve brahmanas

must be assigned twelve of Vishnu’s names. Lovingly, they must be

honoured with the sixteen kinds of upachara. In this way, twelve

brahmanas can be assigned twelve names of any deva. When they are

honoured, this causes delight to the deva. Amba should be worshipped on

Monday and on navami303 in the month of Karkataka or Margashirsha.

When a person who desires prosperity worships Amba, he obtains all the

objects of pleasure as fruits. Navami in shukla paksha in the month of

Ashvina yields everything desired as fruit. Monday and chaturdashi in

krishna paksha are special for the worship of Shiva. When Ardra nakshatra

is in the ascendant and Maha-Ardra304 are special for worshipping Shiva.

Chaturdashi in krishna paksha in the month of Magha yields everything

that is desired. It ensures a long lifespan, dispels sins and gives men

everything desired. Chaturdashi in the month of Jyeshtha is also like Maha-

Ardra. Shiva’s image must be worshipped with sixteen upacharas, and his

feet seen, also when Ardra is in the ascendant in Margashirsha. It should be

known that the worship of Shiva confers objects of pleasure and

emancipation on men.”’

‘“The worship of devas on their respective days is special in Kartika.

When Kartika month arrives, a learned person will worship all the devas,

using donations, austerities, oblations, japa and niyama. The image will be

worshipped with the sixteen kinds of upachara and a brahmana will

pronounce the mantras. When brahmanas are fed, a person is freed from

desires and afflictions. Worshipping devas in Kartika yields all the objects

of pleasure. Ailments are dispelled and demons and evil planets are

destroyed. If oil and cotton seeds are used to worship Aditya on Sundays in

Kartika, leprosy and similar ailments are countered. If haritaka,305 chillies,

garments and milk are donated and Brahma instated, the disease of

consumption is countered. If lamps and mustard are donated, epilepsy is

countered. On Mondays in Kartika, men should worship Shiva. This

pacifies great penury and increases every kind of prosperity. Houses, fields

and household implements must be donated. On Tuesdays in Kartika, men

should worship Skanda. By donating lamps and bells, one soon becomes

eloquent in speech. On Wednesdays in Kartika, men should worship

Vishnu. By donating curd and cooked rice, one obtains good offspring. On

Thursdays in Kartika, men should worship Brahma. The donation of honey,

gold and ghee increases objects of pleasure for men. On Fridays in Kartika,

the one who has a face like an elephant306 should be worshipped. Donations

of fragrances, flowers and cooked food increase objects of pleasure for

men. If gold and silver are donated, barren women obtain excellent sons.

On Saturdays in Kartika, the guardians of the worlds should be worshipped.

Diggajas,307 serpents, those who protect bridges, Tryambaka308 Rudra and

Vishnu, the dispeller of sin, should be worshipped. Brahma must be

worshipped for jnana. The worship of Dhanvantari309 and the two Ashvins

removes diseases and accidental death and instantly pacifies ailments. Gifts

of salt, iron, oil, beans, trikatuka,310 fruits, fragrances, water and liquids and

solids measured out in prasthas and palas lead to heaven. At dawn in the

month of Dhanus, Shiva and all the others must be worshipped. This

progressively leads to the achievement of success. For naivedya, shali rice

and havishya are especially praised. Especially in the month of Dhanus,

naivedya must be in the form of various kinds of cooked rice. A person who

donates cooked food in Margashirsha obtains everything he desires as

fruits. His sins are destroyed. He accomplishes his desires and has good

health. He follows dharma and obtains proper knowledge of the Vedas. He

follows good practices. He obtains great objects of pleasure in this world

and in the next one. At the end, he obtains eternal union. Success in

obtaining knowledge of Vedanta is accomplished in Margashirsha. At dawn,

for the duration of three days in Margashirsha, a person must worship

devas. Desired objects of pleasure are obtained in the month of Dhanus. In

the month of Dhanus, the rites can be undertaken until the time of

sangava.311 A brahmana must conquer his senses and fast in the month of

Dhanus. Until midday, he must perform japa with gayatri mantra, the

mother of the Vedas. After this, until he goes to bed, he must perform japa

with panchakshara312 and other mantras. Having obtained jnana, when he

gives up his body, such a brahmana will obtain emancipation. Other men

and women will bathe thrice a day and always perform japa with

panchakshara mantra. They will obtain pure jnana. If one constantly

performs japa with the desired mantra, all the great sins are destroyed.”’

‘“Particularly in the month of Dhanus, a great naivedya should be

offered. This must have shali rice measured out in weight; peppers

amounting to one prastha; twelve articles counted out; one kudava each of

honey and ghee; one drona313 of mudga; twelve kinds of dishes; sweet cakes

made in ghee; sweetmeats made out of shali rice; twelve prasthas each of

curds and milk; twelve coconuts and other fruits that are counted out;

twelve betel nuts; thirty-six leaves; camphor powder; five kinds of

fragrances;314 and betel leaves. These are the characteristics of a great

naivedya. This great naivedya must be offered to the divinity. According to

varna, this must then be progressively distributed to the devotees. Having

offered naivedya in this fashion, a person becomes the lord of a kingdom in

this world. Having offered a great naivedya, a man goes to heaven. O bulls

among brahmanas! If a person offers this great naivedya one thousand

times, he goes to Satyaloka and spends an entire lifespan in that world. If a

person offers this great naivedya thirty thousand times, he goes to worlds

that are higher still and is not reborn again. It is said that thirty-six thousand

offerings of a great naivedya constitute the naivedya of a lifetime. Donation

of such an offering is said to make a person completely full. Since this

offering makes a person completely full, it is known as the naivedya of a

lifetime. If a person offers the naivedya of a lifetime, there is no rebirth for

him. The naivedya of a lifetime must be offered on an auspicious day in the

month of Kartika. The excellent naivedya of a lifetime should be offered at

the time of sankranti, when the natal nakshatra is in the ascendant, on the

day of the full moon and on the annual birthday. This can also be offered in

other months when there is a conjunction of one’s natal nakshatra. It can

also be offered when there is a conjunction of Saturn with the natal

nakshatra. The offering of the naivedya of a lifetime is like offering up

one’s own life and one obtains the corresponding fruits. Shiva is delighted

when one offers up one’s own life and grants sayujya with him. This

offering of the naivedya of a lifetime should only be made to Shiva.”’

‘“The yoni and the lingam are Shiva’s own forms. and he is the one who

determines birth. Therefore, to prevent births, this worship of a lifetime

must be made to Shiva. The entire universe, mobile and immobile, has

bindu and nada inside it. Bindu is Shakti and nada is Shiva. The universe

has Shiva and Shakti inside it. Bindu holds up nada.315 Bindu holds up the

entire universe. Bindu and nada are established, providing a foundation for

the entire universe. When bindu and nada are united, everything becomes

complete. There is no doubt that the universe is born as a result of this

completion. The lingam represents the union of bindu and nada and is said

to be the cause of the universe. Bindu is the goddess and Shiva is nada.

Shiva’s lingam represents their union. Therefore, to prevent birth, one

should worship Shiva’s lingam. The goddess is the mother of the universe.

Shiva is the father of the universe. When the parents are constantly

worshipped, there is an increase in great compassion. Out of this

compassion, prosperity is bestowed on the worshipper. O bulls among

sages! Thus, hidden gains are also obtained. Shiva’s lingam is worshipped

in the form of the mother and the father. Bharga is said to be in the form of

Purusha and Bhargaa is said to be in the form of Prakriti.316 Purusha is said

to be unmanifest and is the form of a hidden conception, inside. Prakriti is

said to be a conception that is extremely well manifest, but inside. Purusha

is the first conception. Therefore, Purusha is spoken of as the father. The

union of Purusha and Prakriti is spoken of as the first birth. When Prakriti

becomes manifest outside, it is spoken of as the second birth. Though born,

a being is as good as dead. It obtains proper birth only through Purusha.

There are certainly others who think and say that birth is the result of maya.

The word jiva is said to be that which decays from the time of birth.317

Another meaning of the word jiva is that it is bound from the time of

birth.318 Therefore, from the time of birth, a person should worship the

lingam, so as to be freed from the noose of birth. Prakriti is spoken of as

Bhaga because it enhances the progress towards prosperity.319 The ordinary

senses enjoy sound and the other objects of the senses that result from

Prakriti. It is mostly heard that the word bhoga320 means that which has

been given by Bhaga. Bhaga is primarily Prakriti, but Shiva is spoken of as

Bhagavan. Bhagavan is the one who bestows bhoga. There is no one else

who can confer bhoga. Bhagavan is the lord of bhoga. Therefore, learned

ones speak of him as Bharga. When Bhaga is combined with lingam, there

is union between Bhaga and lingam. For objects of pleasure in this world

and in the next one and for constant enjoyment of objects of pleasure, one

should worship Shiva’s lingam, Bhagavan Mahadeva. In the form of Surya,

he gives birth to the worlds and his symbol indicates that birth. One should

worship Purusha in the form of the lingam. The lingam indicates the cause

behind birth. The meaning of lingam is that it is a sign of existence.

Therefore, one should meditate on the lingam. The lingam signifies Purusha

and takes one to Shiva. The lingam is spoken of as the sign of union

between Shiva and Shakti. He is delighted at his sign being worshipped and

the signs of what that symbol does become unimportant. The signs of what

that symbol does are birth and death. One thus withdraws from birth and

death. Using the sixteen kinds of upachara and means that are internal or

external, one should therefore worship Shiva’s lingam, standing for Purusha

and Prakriti. Worshipping in this way on Sunday wards off birth. Using

Pranava, the great lingam should be worshipped on Monday. On Monday,

abhisheka with pancha gavya321 is particularly efficacious—cow dung,

cow’s urine, milk, curd and ghee. These constitute pancha gavya. Milk,

honey and molasses can also be separately used. The naivedya of rice

cooked in cow’s milk must be offered with the chanting of Pranava.

Pranava is dhvani lingam; nada is Svayambhu lingam; the yantra is bindu

lingam; ‘M’ is pratishthita lingam; ‘U’ is chara lingam; and ‘A’ is guru

lingam. There is no doubt that a jiva who worships the six lingams is

liberated.322 The devoted worship of Shiva frees men from the cycle of

birth. One-fourth of this benefit is obtained by wearing rudraksha and one-

eighth by smearing vibhuti.323 Three-fourths are obtained by performing

japa with mantras and worshipping with complete devotion. A man who is

devoted to Shiva’s lingam and worships it, is liberated. O brahmanas! If a

person controls himself and reads or hears this chapter, his devotion

towards Shiva increases and becomes steady.”’

OceanofPDF.com

Chapter 24-2(17) (AUM and Panchakshara

Mantra)324

‘The rishis said, “O great sage! Please tell us about the greatness of

Pranava and the six lingams. O lord! Please tell us how, in due order,

Shiva’s devotee should undertake the worship.”’

‘Suta replied, “O stores of austerities! You have asked the right question.

Only Mahadeva knows the answer to this question. No one else knows.

However, because of Shiva’s favours, I will tell you about it. May Shiva

grant you, and us, a great deal of protection. Samsara, this ocean of worldly

existence, has evolved out of Prakriti. The learned know that Pranava is a

new and excellent boat used to cross it. Pranava is known to mean, ‘There

is no prapancha for you.’325 Pranava is known to mean, ‘That which leads

to liberation.’ There are yogis who use this to perform their own japa. There

are worshippers who use it as their own mantra. This bestows new and

divine jnana and destroys all karma. It is said to be devoid of maya and is

described as new. It is new and pure in nature and conveys towards the

great-souled one. The learned know that this is new in what Pranava does.

Pranava is said to be of two types, with a difference between gross and

subtle. The subtle is known to consist of a single akshara, while the gross is

known to consist of five aksharas. The subtle is not manifest. But the letters

of pancharna326 are extremely clearly manifest. The subtle represents the

entire essence and is meant for a jivanmukta. As one searches for the

meaning of the mantra, one’s own body is dissolved. When one’s own body

is dissolved, one certainly merges completely into Shiva. Through only

performing japa with this mantra, one certainly achieves that union. If one

performs this japa thirty-six crore times, one certainly achieves that union.

The subtle is known to be of two types, with differences of short and long.

There is ‘A’, ‘U’ and ‘M’ in that order, along with bindu and nada. Time

and place are built into it. The long Pranava is known to exist only in the

hearts of yogis. The short Pranava is known to have the three—‘A’, ‘U’ and

‘M’.327 These three represent Shiva, Shakti and their union. Those who

desire that all their sins are destroyed, should perform japa with this short

version. There are five elements, earth and the others. There are the five

objects of the senses, sound and others. Together, these amount to ten. The

desires that pursue these ten are spoken of as pravritti.328 The short version

is for those who follow pravritti, while the long version is for those who

follow nivritti. The sound of Aumkara is uttered before vyahriti329 and other

mantras. It is used before the Vedas and also at the time of the two

sandhyas. If a man performs japa with this nine crore times, he is purified.

If he again performs japa with this nine crore times, he conquers the

element of earth. If he again performs japa with this nine crore times, he

conquers the element of water. If he again performs japa with this nine

crore times, he conquers the element of fire. If he again performs japa with

this nine crore times, he conquers the element of wind. If he again performs

japa with this nine crore times, he conquers the element of space. If he

again performs japa with this nine crore times each, he conquers the objects

of the senses, smell and the others. If he again performs japa with this nine

crore times, he conquers ahamkara. Every day, if a man performs japa with

this one thousand times, the person becomes pure. O brahmanas!

Therefore, japa with this ensures success. If a person uses Pranava to

perform japa one hundred and eight crore times, his understanding is

awakened, and he achieves pure yoga. There is no doubt that a person who

has achieved pure yoga is jivanmukta. One must always perform japa. One

must always perform dhyana on Shiva. Pranava is his form. There is no

doubt that a great yogi in samadhi is like Shiva himself. One must again

perform japa, using nyasa of rishis, chhandas330 and devas on one’s own

body. Indeed, a person who uses Pranava to perform nyasa of the Matrikas

on his body, becomes a rishi. When nyasa is done with the ten Matrikas in

this way, one obtains success in the six paths.331 Those who pursue pravritti

should resort to the gross Pranava.”’

‘“Shivayogis are of three types—those who follow kriya, those who

follow tapas and those who follow japa. There are those who worship with

wealth and other things, performing kriya332 with limbs of the body and

doing namaskara. They are spoken of as kriyayogis. There are those who

worship after controlling their external sense organs. They eat little and do

not harm or cause injury to others. They are spoken of as tapoyogis.333

There are those who possess all these. But in addition, they are never angry

and are devoid of all desires. They are serene and are always engaged in

japa. Such people are known as japayogis. Shivayogis are those who use

the sixteen kinds of upachara to undertake worship. Such a man gradually

achieves salokya and pure emancipation.”’

‘“O brahmanas! I will now tell you about japayoga. Listen attentively. It

is said that a person who observes austerities must also undertake japa, so

as to cleanse himself. O brahmanas! The gross form of Pranava is Shiva’s

panchakshara. This represents five principles and has Shiva’s name,

preceded by namah.334 If a man performs japa with panchakshara, he

obtains every kind of success. Japa with panchakshara must be performed

with Pranava preceding it. O brahmanas! A person must approach a guru

and take instructions from him. Following this, he must be seated

comfortably on the ground. The japa must start in shukla paksha and end in

krishna paksha.335 The months of Magha and Bhadra are special and the

best of times for this. As long as this is going one, he must eat only once a

day and in limited quantities. He must control his speech and restrain his

senses. He must always render service to his master, his king and his

parents. As soon as he performs this japa one thousand times, he will

become pure and be freed from all debts. Japa with panchakshara must be

undertaken five hundred thousand times. While doing this, one should

remember Shiva. Shiva is seated in padmasana. He is adorned with Ganga

and the crescent moon. Shakti is seated on his left thigh. Surrounded by

large numbers of ganas, he is radiant. He is clad in the skin of an animal.

His hands are in the form of varada and abhaya.336 He is the one who

always bestows compassion. One must remember Sadashiva. He must first

be worshipped in one’s mind, placing him in one’s heart or in the solar disc.

After that, having performed the rites of purification, a learned person will

seat himself, facing the east. He will then perform japa with the

panchakshara mantra. On the morning of chaturdashi in krishna paksha, he

must first complete his nitya karma. He must then be seated in a pure and

agreeable spot. He must control himself and purify his mind. Using the

panchakshara mantra, he must perform japa twelve thousand times. He

must invite five excellent brahmanas who are Shiva’s devotees, along with

their wives. Among these, the one who is distinguished as a guru will

represent the embodied form of Shiva, the Samba form.337 A second will

represent the Ishana form, a third will represent the Aghora form, a fourth

will represent the Vama form and the fifth will represent the Sadyojata

form. These excellent brahmana devotees will represent these five forms of

Shiva.338 After objects required for the worship have been collected, the

worship can start. Following the norms of worshipping Shiva, oblations will

be offered into the fire. Before oblations are offered into the fire, he should

place his sacred thread below his mouth.339 The oblations must be offered

ten times, one hundred times or one thousand times and the ghee must be

from the milk of a kapila cow.340 A learned person can offer the oblations

himself, or get it done by Shiva’s devotees one hundred and eight times.

When the oblations are over, dakshina must be offered. The guru must be

given a bull and a cow. Ishana and the others must also be honoured and the

guru, Samba in form, is honoured. He will bathe his own body with water

obtained from washing their feet. This immediately yields the fruits of

bathing in thirty-six crore tirthas. Full of devotion, he must offer them

cooked food, along with the ten accompaniments. The guru’s wife must be

thought of as Paraa.341 She and the wives of Ishana and the others must be

worshipped. They must be offered rudrakshas and garments. According to

wealth, they must be fed supreme food, along with cakes and sweet

cakes.342 Once the offerings and the donations have been made, they must

be fed sumptuously. The japa ceremony is then concluded with prayers to

the lord of the devas. When a man accomplishes purashcharana343 in this

manner, it is as if he now possesses a mantra. If he again performs japa five

hundred thousand times, he is freed from all sins. For every set of five

hundred thousand japas, he obtains the prosperity of all the worlds, Atala

and the others and progressively increasing to Satyaloka. If he dies in the

middle, after enjoying objects of pleasure, he will return to earth and

continue to perform japa. If he again performs five hundred thousand japas,

he obtains samipya with Brahma. If he again performs japa five hundred

thousand times, he obtains the fortune of sarupya. If he completes ten

million japas, he becomes Brahma’s equal. He obtains sayujya and his tasks

are like those of Brahma. He enjoys objects of pleasure until Brahma brings

about dissolution. In the next kalpa, he is born as Brahma’s son. He again

blazes in austerities and is progressively liberated.”’

‘“Earth and the other worlds were progressively fashioned out of the

elements. Starting with Patala and ending with Satyaloka, there are fourteen

of Brahma’s worlds. Above Satyaloka, there are fourteen of Vishnu’s

worlds, ending with Kshama. In the world of Kshama, Vishnu is engaged in

his tasks, basing himself in the supreme habitation of Vaikuntha. Lakshmi is

also established there, with him, engaged in the task of protecting those

who enjoy great objects of pleasure. Above this too, there are twenty-eight

words, ending with Shuchi. Rudra, the destroyer of beings, is established in

Kailasa, in Shuchiloka. Above this, there are fifty-six worlds, ending with

Ahimsa. The city of Jnana-Kailasa is in Ahimsa-loka. Having done

everything, Karyeshvara344 is established there, in his form of

disappearance. Kalachakra345 is established at the end of this. The region

beyond this is Kalatita.346 Shiva, the lord of Kalachakra, is established there.

He assumes the form of a buffalo as Dharma and unites everyone with

Kala.347 The four legs of the buffalo are falsehood, impurity, violence and

lack of compassion. He can assume any form he wills, and he is these four

feet, falsehood and the others. In the form of that dark-complexioned and

large buffalo, he is also other things—lack of belief, lack of prosperity,

wicked association, constant utterance of words which are outside the pale

of the Vedas and addiction to anger. That is the reason he is spoken of as

Maheshvara. The region of disappearance is up to this spot. Below this spot

are those who enjoy karma. Above this spot are those who enjoy jnana.

Below is the maya of karma. Above it is the maya of jnana. The word maya

is explained in the following way. ‘Ma’ stands for Lakshmi and ‘ya’ makes

one proceed towards enjoyment of karma.348 Similarly, the word maya is

also explained in the following way. ‘Ma’ stands for Lakshmi and ‘ya’

makes one proceed towards enjoyment of jnana. Above all this, is the

region of perpetual enjoyment. Below all this, is the region known as that of

temporary enjoyment. Disappearance is below this. There is no

disappearance above this. The bondage of nooses exists below this. There is

no bondage above this. Those who follow kamya karma circle around

below this region. Those who pursue karma without desire are described as

those who enjoy above this region. Those who are devoted to worshipping

bindu circle around below this. Those who worship the lingam without

desire are those who advance above this region. Those who worship gods

other than Shiva circle around below this. Those who are devoted to Shiva

alone, advance above. There are one crore jivas below and another one

crore exist above. Those who are in samsara are below. Those who have

been emancipated are indeed above. Those who worship natural objects

circle around below. Those who worship objects connected with Purusha

are the ones who advance upwards. Shakti-lingam is below, and Shiva-

lingam is above. The lingam that is shrouded is below, while the lingam that

is uncovered is above. The lingam that has been thought of is below, but the

lingam that has not been thought of is above. The external lingam is below,

but the internal one is above. There are one hundred and twelve Shaktilokas

below. The bindu form is below, but the nada form is above. The world of

karma is below, the world of jnana is above. Namaskara is above and it

destroys ahamkara. The meaning of the word jnana is the following.

Anything that is the result of birth is janija and the word ‘na’ is a

negative.349 Whatever counters the temporary is jnana. Those who worship

elements circle around below this. Those who worship the adhyatmika350

proceed above. In that great world, the vedi351 part only extends up to the

atma-lingam. The eight bonds of Prakriti352 only extend up to this vedi. In

the Vedas, and in popular beliefs, this is the way it is.”’

‘“There are those who are engaged in the worship of Shiva. He is astride

the buffalo that is adharma. Such people are devoted to the dharma of the

truth. Hence, they cross Kalachakra and go beyond. Above this, is the bull

of dharma, in its form of brahmacharya. Truth and the others constitute its

legs, and it stands in front of Shivaloka. Its horns are forgiveness, its ears

are peace, its eyes are belief and its heavy breathing stands for the intellect

and the mind. This bull is adorned with chants from the Vedas. This bull

should always be known as the cause behind the various rites. This bull of

dharma and rites is stationed beyond Kalatita. It is said that the lifespans of

Brahma, Vishnu and Mahesha are a day each. But above this, there is no

night or day. Nor is there birth or death. There is only the truth that is the

cause. There is only the brahman that is the cause. Smell and the subtle

objects of the senses, devised out of the subtle elements, are always above.

The nature of subtle smell is such that it exists in the fourteen worlds. The

fourteen worlds where Vishnu is the cause are also there. It is also held that

there are twenty-eight worlds where Rudra is the cause. Above this, there

are fifty-six worlds where Isha is the cause. Beyond this, is the world

known as brahmacharya, revered by Shiva. Jnana-Kailasa is there, and it is

covered in five sheaths. It has five circles and five components of the

brahman. With Adi-Shakti, Adi-lingam is there. Shiva is the paramatman

and this is spoken of as Shiva’s abode. With Para-Shakti, Parameshvara is

there. He is accomplished in the five tasks of creation, preservation,

destruction, disappearance and showing favours. His body is

sacchidananda. He is always engaged in the dharma of dhyana. He is

always engaged in showing favours. He is seated in samadhi. He is radiant

in his own atman. One can see him gradually, by performing the rites of

sandhya and engaging in dhyana. One should regard nitya karma and

worship as Shiva’s tasks. All rites are Shiva’s tasks. This extends jnana

about Shiva. There is no doubt that all those who come within his range of

vision are liberated. Understanding the nature of one’s atman and finding

happiness within one’s own atman are liberation. This is based on rites,

austerities, japa, jnana, dhyana and dharma. When one sees Shiva, one

finds happiness within one’s own atman. Just as the sun spreads its own

rays, one is swiftly purified. Shambhu is accomplished in bestowing

compassion, and one obtains jnana. Ignorance is dispelled and one obtains

jnana about Shiva. The nature of jnana about Shiva is such that one finds

happiness within one’s own atman. When a man finds happiness within his

own atman, he becomes successful in all his objectives.”’

‘“Through again performing ten million japas, he obtains Brahma’s

world. Thereafter, through again performing ten million japas, he obtains

Vishnu’s world. Thereafter, through again performing ten million japas, he

obtains Rudra’s world. Thereafter, through again performing ten million

japas, he obtains Ishvara’s world. Thereafter, if he controls himself and

performs many kinds of japas, he reaches Kalachakra, the start of

Shivaloka. Kalachakra has five wheels, each encasing the preceding one.

Delusion about creation is Brahma’s wheel. Delusion about objects of

enjoyment is Vishnu’s wheel. Delusion about anger is Rudra’s wheel.

Circling around is known as Ishvara’s wheel. Delusion about jnana is

Shiva’s wheel. The learned have spoken about the five wheels in this way.

If he again performs ten crore japas, he reaches the abode of Brahma, who

is the cause. If he again performs ten crore japas, he obtains prosperity

there. In this way, an immensely energetic one gradually obtains Vishnu’s

region. Progressively, such a great-souled one obtains prosperity. Fixed in

attention, if a person performs one hundred and five crore japas, he obtains

Shivaloka, which is outside the fifth sheath. There is a silver pavilion there

and an excellent riverbed. In the form of austerities, a bull can be seen

there. This is the place of Sadyojata, the supreme fifth sheath. There is the

place of Vamadeva, the fourth sheath. After this, there is the abode of

Aghora, the third sheath. There is the auspicious second sheath, that of

Samba Purusha. Beyond this is Ishana, the first sheath. There are five

pavilions there, the abode of dhyana dharma. The fifth pavilion is of

Balinatha, who bestows a full complement of amrita. Beyond this, the

fourth pavilion has an image of Chandrashekhara. The third pavilion is the

abode of Somaskanda. Those who believe say that the second pavilion is

Nritya Mandapa. The extremely beautiful first pavilion is the abode of

Mulamaya.353 Beyond this is garbha griha,354 the supreme and auspicious

place for the lingam. Shiva’s glory is known to exist beyond Nandi’s region.

Nandishvara is situated outside, worshipping the panchakshara. This

knowledge has been passed down through a succession of gurus. I obtained

it from Nandishvara. What exists beyond this is only known to Shiva and

cannot be experienced. It is only through Shiva’s favours that one can

experience the glory of Shivaloka. Those who believe say that no one is

capable of knowing it otherwise. In this way, brahmanas who are in control

of their senses are gradually liberated.”’

‘“I will progressively tell you about the others. Listen lovingly.

Brahmana women must take instruction from gurus and perform japa,

using the word namah at the end. For long lifespans, they must perform

japa with panchakshara five hundred thousand times. To counter the state

of being women, they must again perform japa five hundred thousand

times. Having become a man, a learned person will gradually be liberated.

To counter the status of being a kshatriya, a person must perform japa five

hundred thousand times. After having again performed japa five hundred

thousand times, he will become a brahmana. When this man becomes a

brahmana who possesses the mantra, he will be gradually liberated. A

vaishya will perform japa five hundred thousand times to remove the status

of being a vaishya. When he again performs japa five hundred thousand

times, it is said that he becomes a kshatriya who possesses the mantra.

When he again performs japa five hundred thousand times, he removes the

status of being a kshatriya. When he again performs japa five hundred

thousand times, he is said to become a brahmana who possesses the

mantra. When a shudra performs japa two million and five hundred

thousand times, using the word namah at the end, he becomes a brahmana

who possesses the mantra. It is after this that he becomes a pure brahmana.

Whether one is a woman, a man, a brahmana or some other varna, whether

one is already afflicted or whether one is afflicted in any kind of way, one

must always perform japa, using the word namah at the beginning, or at the

end. For women, it is said that the guru will instruct properly.”’

‘“After completing five hundred thousand japas, a sadhaka will perform

a great abhisheka and offer a great naivedya. To give Shiva pleasure, he

will honour Shiva’s devotees. When Shiva’s devotees are worshipped,

Shiva is greatly pleased. There is no difference between Shiva and Shiva’s

devotee. He is Shiva. The mantra is the form of Shiva himself. This is the

conception of Shiva. When he uses this, Shiva’s devotee becomes like the

supreme Shiva in his own body. It is known that the rites followed by

Shiva’s devotees represent all the rites of the Vedas. The more a devotee

performs japa with Shiva’s mantra, the greater is Shiva’s presence in his

own body. There is no doubt about this. For women who are Shiva’s

devotees, Devi is the form of the lingam. As long as japa with the mantra is

performed, there is Devi’s presence. An intelligent person who worships

Shiva assumes his name and form. However, even when he has become

Shiva, he should worship Para Shakti. He can worship Shakti in the symbol

of the lingam, or he can worship her maya in the form of a painting. Taking

Shiva’s lingam to be a form of Shiva, he can think of himself in the form of

Shakti. Alternatively, he can take the lingam to be a form of Devi Shakti

and think of himself as Shiva. Shiva’s lingam is the form of nada and

Shakti is the form of bindu. Either one can be regarded as more important,

or both can be thought of in united form in the lingam. When Shiva and

Shakti are worshipped, the fundamental conception is that of Shiva. Shiva’s

devotee takes the mantra to be a form of Shiva and himself to be a form of

Shiva. He will worship with the sixteen kinds of upachara and accomplish

his desires. This service to the lingam by Shiva’s devotee generates

happiness in Shiva and delights him even more. Therefore, along with his

wife, Shiva’s devotee should worship the divinity, along with his wife.

After this, without any deception, he should worship five, ten or one

hundred of Shiva’s devotees, along with their wives, feeding them and

giving them wealth, with or without mantras. He and his wife will then

assume the form of Shiva and Shakti and not be born on earth again.”’

‘“The part below the navel is Brahma’s region. The part up to the throat

is Vishnu’s region. For Shiva’s devotee, in the body, the face is spoken of as

the lingam. When someone dies, a cremation ceremony is performed. After

the cremation of the dead person is over, one should worship Shiva, the

primordial father. After this, he should worship the primordial mother and

honour Shiva’s devotees. If this is done, the dead person goes to the world

of the ancestors and is gradually liberated. A person with tapas is superior

to ten people with kriyas. A person with japa is superior to one hundred

people with tapas. A person who possesses jnana about Shiva is superior to

one thousand people with japa. A person with dhyana is superior to one

hundred thousand people who possess jnana about Shiva. A person in

samadhi is superior to one crore people who are in dhyana. Since the

succeeding ones are superior to the preceding ones, it is they who should be

chosen for showing honours. The specific nature of the fruits that result is

difficult for even learned persons to comprehend. Hence, an ordinary person

is incapable of understanding the greatness of Shiva’s devotee. The worship

of Shiva’s devotee is equal to worshipping Shiva and Shakti together.

Hence, a person who devotedly performs this worship attains Shiva and

becomes like Shiva. If a brahmana reads this chapter, which is in

conformity with the Atharva Veda, he obtains jnana about Shiva and

rejoices with Shiva. O lords among sages! If a person possesses specific

knowledge about this, he must make Shiva’s devotees hear it. O learned

ones! Through Shiva’s favours, he will obtain success and Shiva will show

him compassion.”’

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Chapter 25-2(18) (Bondage and Liberation)

‘The rishis asked, “What is the nature of bondage and what is the nature

of liberation? O one who knows about everything! Please tell us.”’

‘Suta replied, “I will tell you about bondage and the means for obtaining

liberation. Listen lovingly. It is said that a jiva is bound if he is tied down

by the eight bonds of Prakriti. A person who has been freed from the eight

bonds of Prakriti is said to be liberated. Therefore, being freed from the

subjugation of Prakriti is liberation. When a jiva who is bound has been

freed, he is spoken of as a liberated jiva. The eight bonds of Prakriti are

known to be intellect, ahamkara, the one that possesses the gunas and the

five tanmatras.355 These are Prakriti’s attributes. A body originates from

these eight attributes of Prakriti, and it is said that karma originates from

the body. Another body results from karma and as a result of karma, there

is birth. This occurs repeatedly. It should be known that the body is of three

types—the gross, the subtle and the causal. It is said that the gross engages

in activities, the subtle enjoys the objects of the senses. The causal enjoys

the nature of the karma the jiva undertakes. As fruits of that karma, it

enjoys joy and misery, the consequence of good and bad deeds. Therefore, a

jiva is repeatedly bound in the ropes of karma. Bound to karma, the three

types of body are constantly whirled around, like a wheel. To counter the

circling around of the wheel, the creator of the wheel must be worshipped.

Prakriti and its attributes are the giant wheel. Shiva is beyond Prakriti.

Mahesha, who is beyond Prakriti, is the creator of the wheel. Like a child

drinks or spits out water as he pleases, Shiva is established, with the jiva

and Prakriti and its attributes under his subjugation. Since he keeps

everything under his subjugation, he is spoken of as Shiva.356 Shiva alone is

omniscient, complete and free from desire. Maheshvara’s mental powers are

known as omniscience, contentment, understanding that is without any

beginning, independence, a power that is constant and never goes away and

infinite capacity. Therefore, it is because of Shiva’s powers that Prakriti and

its attributes are under his subjugation. To obtain Shiva’s favours, it is Shiva

alone who must be worshipped. He is complete and without desires. How

can he be worshipped? Any task that is the outcome of his instructions leads

to him being pleased. Hence, following Shiva’s instructions, people worship

his sign of the lingam, or his devotees. He must be worshipped using deeds,

thoughts, words and wealth. The supreme Shiva Mahesha is beyond

Prakriti. As a result of this worship, he is truly pleased and shows specific

favours to the worshipper. As a result of Shiva’s favours, karma and the

other things gradually come under one’s control. Starting with karma and

ending with Prakriti, everything comes under one’s control. Such a person

is spoken of as liberated. He is radiant, happy within his own atman. This

body is the consequence of karma. As a result of Parameshvara’s favours,

this too comes under control. Therefore, the person resides in Shivaloka and

is spoken of as having obtained salokya. When the tanmatras come under

control, samipya with Samba is achieved. In weapons and in action, he

achieves sayujya with Shiva. When he obtains his great favours, the

intellect also comes under control. The intellect represents the working of

Prakriti. Hence, this is known as sarshti. Thereafter, through his great

favours, Prakriti itself comes under control. Without any effort, he then

obtains Shiva’s mental powers. He obtains Shiva’s omniscience and

capacity and is resplendent in his own atman. Those who are accomplished

in the Vedas and the agama texts speak of this as sayujya. In this way, by

first worshipping the lingam, one gradually becomes liberated. Therefore,

to obtain Shiva’s favours, one must undertake the rites connected with

Shiva’s worship. One must always undertake rites for Shiva, austerities for

Shiva and perform japa with Shiva’s mantra. One must increasingly strive

for jnana about Shiva and perform dhyana on Shiva. Until one goes to sleep

and until the time of death, one must think about Shiva. If he desires what is

auspicious, he must worship him with fresh flowers and other things.”’

‘The rishis said, “Please tell us everything about the rules for

worshipping Shiva, using the lingam and other things.”’

‘Suta replied, “O brahmanas! I will accurately tell you about the worship

of the lingam. Listen. The first lingam is Pranava, and it bestows everything

one wishes for. If it is subtle and nishkala in form, it is spoken of as subtle

Pranava. The sakala form is spoken of as the gross lingam and is

represented in panchakshara. The worship of these two is described as

austerities and both directly yield emancipation. There are many kinds of

Purusha lingams that are formed out of the elements of Prakriti. Shiva

himself can speak about them in detail. No one else knows. I know about

the lingams that are formed out of materials from the earth and I will tell

you about these. The first is Svayambhu lingam, while the second is Bindu

lingam. The third is Pratishthita lingam, while the fourth is Chara lingam.

The fifth is Guru lingam. When he is satisfied with the austerities of devas

and rishis and wishes to show his presence, in his nada form, Sharva

assumes the form of a seed inside the earth. Having assumed this stable

form, he sprouts through the ground and manifests himself. Since this

originates through an act of self-creation, this is known as Svayambhu

lingam. If a devotee worships this lingam, his jnana increases on its own.

On a silver or golden vessel, or on the ground or an altar, the devotee can

draw a lingam with his own hand. Using the pure Pranava mantra, he can

draw the lingam in the form of a yantra and undertake its pratishthana and

avahana. This lingam has bindu and nada and can be stationary or mobile.

Though this is only formed conceptually, there is no doubt that this also

follows Shiva’s instruction.357 Shambu exists wherever one believes he does

and yields fruits. The devotee can draw the yantra with his own hand on

anything that is natural and stationary. After performing avahana, he can

worship with the sixteen kinds of upachara. He can then obtain the

prosperity himself and through practice, obtain jnana. To accomplish

success in their atmans, devas or rishis use their own hands to set up, using

mantras, a lingam in a pure circle. Pure in their thoughts, they establish an

excellent lingam. This Purusha lingam is spoken of as a Pratishthita lingam.

If one constantly worships this lingam, one obtains Purusha’s prosperity.

Great brahmanas and extremely rich kings use artisans to devise and

establish lingams, with the use of mantras. Such a Pratishthita lingam can

be made of natural or artificial objects and yields prosperity and objects of

pleasure. One which is full of energy and permanent is known as a Purusha

lingam. One which is weak and temporary is spoken of as a Prakrita lingam.

In the three worlds, an adhyatmika or Chara lingam is one that is

progressively conceptualized in different parts of the body—the penis, the

navel, the tongue, the tip of the nose, the tuft of hair and the waist. A

mountain is spoken of as Purusha, while the earth is spoken of as Prakriti.

Trees are known as Purusha, while creepers are spoken of as Prakriti.

Shashtika rice358 is known as Prakriti, while shali rice and wheat are

Purusha. Prosperity is Purusha and is known to bestow the eight kinds of

siddhis, anima and the others.359 Those who believe say that stridhana360

and such objects are Prakriti.”’

‘“Among Chara lingams, Rasa lingam is spoken of as the foremost.361

Rasa lingams bestow brahmanas with every kind of wish. Auspicious Bana

lingams bestow large kingdoms on kshatriyas. Svarna lingams make

vaishyas the masters of a great deal of wealth. Auspicious Shila lingams are

extremely purifying for shudras. A Sphatika lingam or a Bana lingam

bestow everything desired on everyone. If one does not possess the lingam

that is appropriate to one’s own self, there is no harm in worshipping a

lingam that is meant for another. For women, especially those who have

husbands, a Parthiva lingam should be used. For widows who still possesses

pravritti, a Sphatika lingam is praised. Widows who are on the path of

nivritti and follow excellent vows should worship Rasa lingam, whether

they are children, young or aged. Pure Sphatika lingams give women every

object of pleasure. For those on the path of pravritti, worship of pithas

yields everything desired on earth. Every kind of worship should be

undertaken in a vessel. When abhisheka is over, naivedya made out of shali

rice must be offered. When the worship is over, the lingam must be covered

and kept in a separate part of the house. When the worship is over, everyone

should be fed the food they are naturally used to eating.”’

‘“For those who follow the path of nivritti, the worship of a subtle lingam

is recommended. Worship is undertaken of the vibhuti and it is vibhuti that

is offered. After having performed the worship, the lingam must always be

borne on the head.362 Vibhuti is said to be of three types—from an ordinary

fire, from the fire of rites connected with the Vedas and from Shiva’s fire.

The ash produced from an ordinary fire will be used to purify objects made

out of clay, iron, silver and even grain. Articles used for worship, sesamum

and other things, garments and other things, must also be purified with

ashes. Articles polluted by dogs must also be purified with ashes. As is

appropriate, ashes must be mixed with water or need not be mixed with

water. When rites connected with the Vedas are over, the ash must be worn

on the forehead. Since the rites have been undertaken with mantras and the

fire, the ash takes the form of the rites. Therefore, wearing the ash is like

internalizing the rite in one’s atman. After chanting the Aghora mantra,

bilva wood must be burnt.363 This is described as Shiva’s fire and the ashes

resulting from this are ashes obtained from Shiva’s fire. Cow dung and

bovine products from a kapila cow must be burnt first. After this, wood

from shami, ashvattha, palasha, vata, aragvadha or bilva will be burnt.364

When these are burnt, that is also Shiva’s fire, and the resultant ash is that

obtained from Shiva’s fire. Pronouncing Shiva’s mantras, the wood must be

burnt in a bed of darbha grass. After properly straining with a piece of

cloth, the ashes will be placed in a new pot. For one’s own resplendence,

the ashes must be collected. The meaning of the word bhasma is something

that must be honoured and worshipped.365 Hence, earlier, Shiva also acted

accordingly. A king collects taxes from his kingdom. In that way, men burn

crops and survive on their essence. The digestive fire burns many kinds of

food that are ingested. Having burnt them, the essence nourishes the body.

Parameshvara Shiva is the lord of prapanchaka.366 In his own dominion, he

burns prapanchaka and accepts the essence. Having burnt prapanchaka,

Shiva smears the ashes on his own body. Through that guise of burning, he

accepts the essence from the universe. That jewel is his own and Isha

himself applies it to his own body. The essence of space is in his hair. The

essence of wind is in the breath that flows from his mouth. The essence of

fire in his heart. The essence of water is in his waist. The essence of water

is in his knees and in all his other limbs. Tripundraka represents the essence

of Brahma, Vishnu and Rudra. Therefore, Maheshvara wears it in the form

of a tilaka367 on the lower part of his forehead. Bha-vriddhi-sarvam-iti-

manyate-svayam368—in this way, he himself brings the essence of

everything in prapancha under this control. Since he is the one who brings

everything under this subjugation, he is spoken of as Shiva.369 The word

simha is used for someone who causes violence to all animals. But it is also

someone to whom no animals can cause violence. The word simha is

derived in that way.370 Similarly, the word Shiva also has a derivation. ‘Sh’

stands for permanent happiness and bliss, ‘i’ is spoken of as Purusha and

‘va’ stands for Shakti. When the sweet union of the three takes place, one

speaks of it as Shiva. Therefore, a devotee must make his own atman

identical with Shiva and worship Shiva. The ash must first be powdered and

then applied as Triupundraka. At the time of worship, it is mixed with

water. However, for the sake of purification, it can be used without water.

Whether it is night or day, whether it is a man or a woman, the devotee

must sip the water used for worship and wear the ash as Tripundraka. If a

person mixes ashes with water and wears it as Tripundraka while

worshipping, it is certain that he obtains the complete fruits of worshipping

Shiva. With mantras to Shiva, if one wears the bhasma, one moves outside

the pale of the ashramas. Such a person is only devoted to Shiva and the

devotee is spoken of as one who follows Shiva’s ashrama. Being devoted to

Shiva’s vow, he does not observe any of the rites of purification connected

with birth or death. He wears bhasma on his forehead, or a tilaka made out

of mud. He can apply this with his own hand, or it can be applied by the

hand of the guru. But this is the sign of being Shiva’s devotee.”’

‘“The image of a guru is that of one who obstructs all the gunas and the

word guru is derived accordingly.371 He is the one who obstructs deviations

caused by rajas and the other gunas. The supreme Shiva is beyond the

gunas and he assumes the form of the guru. He takes away transgressions

caused by the gunas and makes one understand about Shiva. That is the

reason disciples speak of a guru as trustworthy. Hence, a learned person

knows that the guru’s body is Guru lingam. Service to the guru amounts to

worshipping Guru lingam. It has been heard that service is through deeds,

thoughts and words. Anything the guru has instructed must be carried out,

whether one is capable or incapable, even if this means the loss of life or

wealth. Doing this purifies the atman. Hence, a shishya is spoken of as

someone who is worthy of being ordered.372 An excellent shishya offers

everything to the guru, starting with his body. He must first offer food to the

guru and eat only after he has been commanded to do so. Because he is

worthy of being constantly instructed, a shishya is spoken of as a son. The

tongue is like a penis, the mantra is like semen and the ears are like a

vagina that has been sprinkled. Like a son, he is a son born through the

mantra. Therefore, he must worship the guru, like a father. The biological

father immerses the son in samsara. But the guru is a father who kindles

understanding and makes him cross over samsara. Knowing the difference

between the two fathers, he must worship the guru. He must tend to his

limbs and give the guru the wealth and other things he has earned. He must

massage his feet. Every limb belonging to the guru is like a lingam. He

must give him riches and footwear. He must wash his feet and bathe him.

He must worship him with abhisheka, naivedya and food. The worship of

the guru is like the worship of Shiva, the paramatman. He must eat what is

left after the guru has eaten. All of this purifies his own atman. The guru’s

leftover food should be thought of as water and cooked food, left after

being offered to Shiva. O brahmanas! Just as these are accepted by Shiva’s

devotee, that leftover food must also be accepted. If anything is taken

without the guru’s permission, all of it will considered theft. One must be

careful in accepting a guru. A guru must possess special knowledge. One

must try to free oneself from ignorance. Only a person who possesses

special knowledge is capable of doing that.”’

‘“For success in completing a task, one must first pacify all impediments.

When impediments are removed, it is only then that all elements of a task

are successfully completed. Hence, in all rites, a learned person must first

worship Vighnesha.373 To counter all impediments, a learned person must

worship all devas. The first kind of impediments are adhyatmika—fever,

problems with the joints and disease. The second kind of impediments are

held to be adhibhoutika—pishachas and jackals; infestations of termite

hills; lizards and other beings falling down suddenly; seeing tortoises,

snakes and wicked women inside the house; untimely delivery by trees,

women and cows; and other such untimely occurrences of hardships.

Adhidaivika impediments are said to be—omens like a bolt of lightning;

epidemics; smallpox; cholera; plague; typhus; an evil planet traversing the

natal nakshatra; an evil conjunction of a planet in its own rashi; and seeing

nightmares. There can also be incidents where one touches a dog, a

chandala or an outcast who has come to the house. When any of these

occurs, it signifies hardships. Therefore, to pacify these kinds of taints, an

intelligent person will perform a yajna for peace. For this, a spot must be

chosen in a temple, in a settlement of cows, in a chaitya374 or in the

courtyard of one’s own house. The place must be elevated and must be two

hastas high. It must be ornamented with one’s own hand. One bhara375 of

paddy must be spread out there. A lotus must be drawn in the middle and

others drawn in all the directions. A new and giant pot, with a thread tied

around it, must be purified with guggula dhupa376 and placed in the centre

and similar such purified pots must be laid out in the eight directions.

Bunches of mango leaves with stems and kusha grass must be placed in the

eight pots. They must be purified with mantras and five different objects

placed inside them. An excellent jewel, like blue sapphire, will be placed in

each of the pots, one by one.377 Along with his wife, a learned person will

next invite his acharya, who knows about the rites. A golden image of

Vishnu, Indra and the others will be placed in each of the pots, so that the

heads, up to the chests, emerge from the tops of the pots. Vishnu will be

invoked and worshipped in the pot that is in the middle. Beginning with the

eastern direction, using the mantras, Indra and the others will be invoked

and worshipped, one by one.378 They will be addressed by name, in the

dative case,379 in the due order and ending with namah. The acharya will be

used to perform avahana for each of them. Along with the acharya, the

assistant priests will use the mantras to perform japa one hundred times.

When the japa is over, to the west of the pot, oblations will be offered into

the fire. Learned people will do this one crore times, one hundred thousand

times, one thousand times or one hundred and eight times. This can be done

for one day, nine days or for as long as the sun completes its circle.380

Depending on the time and the place, this must be done as is appropriate. If

the oblations are for peace, the kindling used must be from the shami tree.

If it for making a living, the palasha tree can be used. Other than kindling,

objects like cooked food and ghee will be used, using a mantra to address a

divinity by name and offering the oblation. Any article used at the

beginning of the rite must continue to be used until the rite has been

completed. At the end of the rite, there must be pronouncements of

benediction.381 The sanctified water must be sprinkled on everyone. After

this, brahmanas must be fed, the number fed being the same as the number

of oblations that have been offered. O learned ones! The acharya and the

assistant priests will be fed havishya. At the end of the oblations, so that

everything remains beneficial, Aditya and the planets must be worshipped.

In due order, each of the assistant priests will give be given dakshina and an

excellent gem. After having performed ten kinds of donations,382 there must

be large quantities of donations to others—boys invested with sacred

threads, householders, forest-dwellers lacking wealth, maidens, women

with husbands and widows. All the articles used in the rite must be offered

to the acharya.”’

‘“Yama is said to be the lord of omens, epidemics and miseries.

Therefore, to please him, Kaladana383 must be performed. An image of Kala

must be made in the form of a man, using one hundred gold coins or ten

gold coins.384 This will hold a noose and a goad. Along with dakshina, this

golden image will be given as donation. For a long lifespan, the donation of

sesamum is praised. To counter disease, ghee or a mirror should be given.

One thousand brahmanas must be fed. Those who are poor can feed one

hundred. Those who are extremely poor and lack riches, will do this

according to capacity. To pacify bhutas, a great worship of Bhairava must

be undertaken. At the end of the rite, a great abhisheka and naivedya will be

offered to Shiva. After this, there must be the feeding of brahmanas, on a

large scale. Through the performance of such a sacrifice, there will be the

pacification of all taints. Every year, in the month of Phalguna, such a rite

of pacification must be performed. When there is an immediate calamity,

this must be performed instantly or within a month. A person who has

committed a major sin must worship Bhairava. If there is a great epidemic,

the sankalpa385 must be taken first. If a person is poor in every possible way,

he will donate a lamp. If he is incapable of undertaking even that, he will

bathe and not donate anything. A devotee must prostrate himself before the

sun and pronounce the mantra one hundred and eight times. A learned

person will pronounce it one thousand times, ten thousand times, one

hundred thousand times and one crore times. Namaskara is a form of

sacrificing oneself that satisfies all devas. ‘I offer my intellect to your form

and prostrate myself. Anything empty does not appeal to you. Without your

glance being directed towards it, this body is nothing. Since I have

prostrated myself, my body is like empty space, without any ahamkara.

You are the lord. I am your servant. Therefore, I am no longer empty

now.’386 As is appropriate, one must think of doing namaskara to sacrifice

oneself. In this connection, naivedya and betel leaves must be offered to

Shiva. Pradakshina of Shiva must be done one hundred and eight times.

One should make others do it one thousand times, ten thousand times, one

hundred thousand times and one crore times. Pradakshina of Shiva

instantly destroys every kind of sin. Ailment is the root cause of misery and

sin is the root cause of ailment. It is said that dharma alone dispels all sins.

Any act of dharma performed with Shiva in mind removes all sins. Among

all acts of dharma performed for Shiva, pradakshina leads the others. Japa

is a form of a rite where Pranava assumes the form of pradakshina. The pair

of birth and death is spoken of as a wheel of maya. The pedestal where

offerings are made387 is spoken of as Shiva’s cycle of maya. Beginning with

the Balipitha, one must perform the pradakshina step by step until one

reaches the Balipitha again. Doing namaskara is said to complete the

process of pradakshina. Birth and death originate with him and prostrating

oneself is a form of surrender. The pair of birth and death is thus offered up

to Shiva’s maya. When one offers this pair up to Shiva, one is not born

again. As long as one is under the control of bodily functions, a jiva is

spoken of as bound. When one is no longer under the control of the body,

the learned speak of this as emancipation. The supreme cause, Shiva, is the

one who gets the wheel of maya going. When the pair is offered up to

Shiva, Shiva himself wipes it clean. Shiva is the one who conceived the

pair, and it is offered up to him. O learned ones! It should be known that

Shiva loves pradakshina. Pradakshina and namaskara done to Shiva, the

paramatman, and worship with the sixteen kinds of upachara, yield fruits.

There is no sin on the surface of the earth that cannot be destroyed through

pradakshina. Therefore, all sins should be destroyed with pradakshina. A

person worshipping Shiva should also be silent and possess truthfulness and

other qualities. He must follow each one of the rites, austerities, japa,

dhyana and jnana. As a result of rites and the others, prosperity, a divine

body, jnana, the dispelling of ignorance and proximity to Shiva are obtained

as fruits. The fruits are obtained through the act and the darkness of

ignorance is removed. As a result of this understanding, birth itself is

cleansed. Shiva’s devotee will undertake the rites as is appropriate,

depending on the time and the place and on the state of his body and

wealth. With wealth earned in a proper way, a wise person will reside in

Shiva’s region. He will refrain from causing injury to beings and his mind

will be free of worries. When food is cooked while chanting the

panchakshara mantra, it is known to yield happiness. When food is

obtained by a poor person through seeking alms, this too yields jnana. Food

obtained through seeking alms by a poor person who is Shiva’s devotee

increases devotion towards Shiva. Yogis devoted to Shiva say that such food

obtained through seeking alms is like a sacrifice to Shambhu. Through any

means, wherever on earth, a devotee must always eat pure food. He will be

silent and not reveal the secret. He will not reveal Shiva’s greatness to a

person who is not a devotee. He will not reveal the secret of Shiva’s

mantra. No one other than Shiva knows it. Shiva’s devotee will always

reside near Shiva’s lingam. O learned ones! By resorting to a stationary

lingam, a person himself becomes stable. If one worships a mobile lingam,

it is certain that one will gradually be liberated. Briefly, these are the

excellent means that can be used to obtain every kind of emancipation.

Vyasa spoke about this in earlier times and in those ancient times, I heard it

from him. May all of us be fortunate. May our devotion towards Shiva be

steadfast. O learned ones! A man who constantly reads or hears this chapter,

obtains jnana about Shiva and obtains Shiva’s compassion.”’

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Chapter 26-2(19) (Parthiva Lingam)

‘The rishis said, “O Suta! You are blessed. May you live for a long time.

O Suta! You are blessed. You are Shiva’s devotee. You have spoken well

about the greatness of the lingam and the fruits it bestows. Vyasa spoke

about Mahesha’s Parthiva lingam, which is the best. Please again tell us

now about its greatness.”’

‘Suta replied, “O rishis! All of you listen to everything with devotion. I

will speak about the greatness of Shiva’s Parthiva lingam. Parthiva lingam

is described as the best among all lingams. Many brahmanas have obtained

success by worshipping it. O brahmanas! Having worshipped Parthiva

lingam, Hari, Brahma, rishis and Prajapatis obtained everything that they

wished for. There are many others who have obtained supreme success by

worshipping it—devas, asuras, humans, gandharvas, uragas and

rakshasas.388 In krita yuga, lingams were made out of jewels. In treta yuga,

they were made out of gold. In dvapara, they were made out of mercury. In

kali yuga, Parthiva lingams are regarded as the best. Among all his eight

images, the earthen image is regarded as the best.389 O brahmanas! Since

the austerities and worship of this are unique, it yields great fruits. Among

all devas, Maheshvara is the oldest and the best. In that way, among all

lingams, the Parthiva is spoken of as the best. Among all rivers, the river of

the gods390 is the oldest and the best. In that way, among all lingams, the

Parthiva is spoken of as the best. Among all mantras, Pranava is

remembered as the greatest. In that way, Parthiva lingam is most fit to be

worshipped and its worship is the best. Among all varnas, the brahmana is

spoken of as the best. In that way, among all lingams, Parthiva lingam is

spoken of as the best. Among all cities, Kashi is spoken of as the best. In

that way, among all lingams, Parthiva lingam is spoken of as the best.

Among all vows, the vow on Shiva Ratri is supreme. In that way, among all

lingams, Parthiva lingam is spoken of as the best. Among all devis, Shiva

Shakti is spoken of as supreme. In that way, among all lingams, Parthiva

lingam is spoken of as the best. Instead of Parthiva lingam, if one worships

any other deva, that worship is futile. Bathing and donations are fruitless. A

worshipper of Parthiva lingam is purified and blessed. He has a long

lifespan. He obtains contentment, nourishment and prosperity. All supreme

sadhakas must do this. For success in obtaining everything that is desired,

one should worship Parthiva lingam, full of faith and devotion and using

whatever upachara is available. If a person worships Parthiva lingam on an

auspicious altar, such a person obtains beauty and prosperity in this world.

At the end, he is born as Rudra. Listen. A person who uses bilva leaves to

worship Parthiva lingam at the time of the three sandhyas every day,

obtains auspicious fruits for twenty-one births. In his own body, he obtains

greatness in Rudra’s world. If he is seen or touched, the sins of all mortals

are dispelled. There is no doubt that he is jivanmukta, possessing jnana. He

is Shiva. As soon as one sees or touches him, one obtains objects of

pleasure and emancipation. Having created a Parthiva lingam, if a person

worships Shiva every day, or if he visits Shiva’s temple for as long as he

lives, he remains in Shiva’s world for many years, in Shiva’s presence. If he

has worshipped with desire in his mind, he is reborn and becomes an Indra

among kings in Bharata. If a person has always worshipped the excellent

Parthiva lingam without any desires, he always remains in Shiva’s world

and obtains sayujya. If a brahmana does not worship Parthiva lingam every

day, he goes to a terrible hell and is impaled with an extremely terrible

trident. One should use any means possible to try and devise a lingam. One

should check whether the Parthiva lingam satisfies the panchasutri

norms.391 The lingam must consist of a single piece. Separate pieces must

not be joined together to make it. For example, if two pieces are joined

together, one will not obtain the fruits of the puja. Whether it is made out of

a jewel, gold, mercury, crystal or yellow sapphire, the Parthiva lingam must

be made out of a single piece. All Chara lingams must be made out of a

single piece. It is said that stationary lingams can be made out of two

pieces. Depending on whether it is a Chara lingam or a stationary lingam,

one must think about a single piece or more than one piece. The base is

Mahavidya,392 the lingam proper is the divinity Maheshvara. That is the

reason stationary lingams are said to be the best when they consist of two

pieces. Following the rules, a stationary lingam must be made out of two

pieces. Those who know the determinations of the Shaiva texts say that a

mobile lingam must consist of a single piece. Those who say that a Chara

lingam can be made out of two different pieces are deluded in their

knowledge. Sages who know about the sacred texts do not agree with this

conclusion. There are foolish men who make a stationary lingam out of a

single piece and a mobile lingam out of two pieces. They do not obtain

fruits from the puja. Thus, the rules of the sacred texts are that anything

known as a Chara lingam must be made out of a single piece and a

stationary lingam should be made out of two pieces. It is then that one

obtains supreme happiness. If one worships a Chara lingam that is made out

of a single piece, this bestows complete fruits. If one worships a Chara

lingam that is made out of two pieces, this is said to lead to great harm. If

one worships a stationary lingam that is made out of single piece, this does

not yield the fruits one desires. One must never act against what the sacred

texts have said.”’

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Chapter 27-2(20) (Worship of Parthiva Lingam)

‘Suta continued, “Hear about the way devotees should follow the Vedas

and worship a Parthiva lingam. It is only the path indicated by the Vedas

that bestows objects of pleasure and emancipation. A person must bathe

according to the norms given in the codes. Following the norms, he must

observe the sandhya rites. He must undertake brahma yajna and follow the

water rites for the ancestors. A man must follow the norms and undertake

all the nitya karma. Remembering Shiva, he must adorn himself with

bhasma and wear rudraksha. If one follows the norms of the Vedas

properly, then he is successful in obtaining the complete fruits. Full of

supreme devotion, the excellent Parthiva lingam must next be worshipped.

It is recommended that the worship of Parthiva lingam must be carried out

along the bank of a river or pond, in a mountain or a forest, in Shiva’s

temple or in a pure spot. O brahmanas! One must carefully collect clay

from a pure spot and attentively fashion Shiva’s lingam. It is said that

brahmanas must use white clay, those who live through their arms393 must

use red clay, vaishyas must use clay that is yellow in complexion and

shudras must use black clay. If this is not available, anything available can

be used. However, with the collected clay, the lingam must be fashioned

with great care. The auspicious clay must be placed in an extremely

auspicious region. It must be purified with water and kneaded gently.

Following the path indicated in the Vedas, the auspicious Parthiva lingam

must be fashioned.”’

‘“If it is worshipped with devotion, objects of pleasure and emancipation

are obtained as fruits. I will describe the recommended method. Listen.

Using the mantra ‘Namah Shivaya’,394 objects used for the worship will be

washed. Using the bhurasi mantra,395 the ground will be purified. This

ensures success. The water will be purified with the aposman mantra.396

The entry of depredations will be barred with the ‘Namaste Rudra’

mantra.397 With the ‘Namah Shambhavya’398 mantra, the spot will be

purified. Affixing the word ‘Namah’, the panchamrita399 will be sprinkled.

Shankara’s excellent Chara lingam will be faithfully instated, using the

mantra ‘Namah Nilagrivaya’.400 Devotedly, one must use the mantra,

‘Etatte Rudravasam’401 and following the path of the Vedas, offer an
excellent seat. The avahana must be performed with the mantra ‘ma no
mahantam’.402 With the mantra, ‘ya te Rudra’,403 the Chara lingam must be
seated. With the mantra ‘yamishum’,404 the nyasa of Shiva must be
performed on different parts of the body. Fragrances must be offered with
the mantra ‘adhyavochat’.405 With the mantra ‘asou jiva’,406 nyasa must be
performed of other devas. One must approach the divinity with the mantra
‘asou yovasarpati’.407 The padya must be offered with the words ‘Namah
Nilagrivaya’.408 The arghya must be offered with the Rudra-Gayatri
mantra.409 The achamaniya must be offered with the mantra addressed to
Tryambaka.410 The bathing with milk will be done with the mantra ‘payah
prithivyam’.411 The bathing with curd will be done with the mantra
‘dadhikravnah’.412 The bathing with ghee will be done with the mantra for
ghee. It is said that the bathing with honey and sugar must be done with the
three hymns, ‘madhu vata’, ‘madhu naktam’ and ‘madhuman nah’.413 This
is the way bathing is done with panchamrita. Alternatively, the bathing with
panchamrita can be done with the mantra used for padya.414 The tying of
the waistband must lovingly be done with the mantra ‘ma nastoke’.415 The
upper garment will be offered with ‘namo dhrishnave’.416 Following the
norms, a devotee will offer the garment to Shiva, with the four hymns from
the Vedas, ‘ya te heti.’417 An intelligent person will lovingly offer fragrances
with the hymn ‘namah shabhyah’.418 Akshata will be offered with the
mantra ‘namastakshabhyah’.419 Flowers will be offered with the mantra
‘namah paryaya.’420 Bilva leaves will be offered with the mantra ‘namah
parnaya’.421 Following the norms, incense will be offered with ‘namah
kapardine’.422 In that way, the lamp will be offered with the hymn ‘namah
ashave’.423 The excellent naivedya will be offered with the mantra ‘namah
jyeshthaya’.424 Achamaniya will again be offered with the mantra to
Tryambaka.425 The fruit will be offered with the hymn ‘ima rudraya’.426
With the hymn ‘namo vrajyaya’ everything will be offered to Shambhu.427
The eleven Rudras will be worshipped with eleven offerings of akshata,
using the two mantras, ‘ma no mahantam’ and ‘ma nastoke’.428 Dakshina
will be offered with the three hymns that begin with the word
‘Hiranyagarbhah’.429 A learned person will perform abhisheka with the

mantra ‘devasya tva’.430 Following the norms, the lamps will be waved
before Shambhu with the mantra ‘namah ashave’. The offering of flowers
will be rendered with the hymn ‘ima rudraya’. Chanting ‘ma no
mahantam’, a wise person will perform the pradakshina. An intelligent
person will do sashtanga pranama with the mantra ‘ma nastoke’. He will
show Shiva mudra with the mantra ‘esha te’, Abhaya mudra with the
mantra ‘yato yatah’ and Jnana mudra with the Tryambaka mantra.431 Maha
mudra will be shown with the mantra ‘namah senabhyah’.432 Dhenu mudra
will be shown with the hymn ‘namah gobhyah’.433 After showing these five
mudras, he will perform japa with Shiva’s mantra.434 A discriminating
person will perform japa with the Shatarudriya mantra.435 A discriminating
person must then undertake panchanga patha.436 Visarjana must be
performed with a mantra announcing the deva’s departure. The details of
following the norms of the Vedas and worshipping Shiva have thus been
described. Briefly listen to the excellent norms given in the Vedas. The clay
must be collected with the Sadyojata hymn.437 The water must be sprinkled
with a mantra to Vamadeva. The Aghora mantra must be used to fashion
the lingam. Following the norms, the Tatpurusha mantra438 must be used to
perform the avahana. The mantra to Ishana must be used to affix the
lingam to the pedestal.439 An intelligent devotee will briefly follow all the
other norms. An intelligent devotee will follow the norms and undertake the
worship with sixteen upacharas, using the panchakshara mantra or any
other mantra that has been given by the guru. ‘We meditate on Bhava,
Bhavanasha, Mahadeva, Ugra, Ugranasha, Sharva and Shashimouli.’440
With great devotion, an intelligent person will worship Shankara in the
manner indicated, carefully avoiding any transgressions. If Shiva is
devotedly worshipped in this way, he bestows fruits.”’
‘“If one follows the order indicated in the Vedas, this is said to be the
method. O brahmanas! However, other than this, I will mention the other
ordinary methods to undertake the worship properly. The means of
worshipping Parthiva lingam is said to be recital of Shiva’s names. Hear
about this. O best among sages! This yields everything that one desires. For
collecting the clay, kneading it, establishing it, invocation, bathing, worship,
seeking forgiveness and visarjana, the respective names used are Hara,
Maheshvara, Shambhu, Shulapani, Pinakadhrik, Shiva, Pashupati and
Mahadeva. One must prefix AUM. The names must be used in the dative

case and must end with ‘Namah.’ This is the order. The rites must be

undertaken with great devotion and supreme joy. Nyasa must be properly

performed and there must be anga-nyasa on both the hands. Using the

mantra with six aksharas,441 one must perform dhyana. Devotees must

meditate on Shiva seated on his seat in Kailasa, being worshipped by

Sananda and others.442 Shiva is like a forest blaze, the afflictions of the

devotees are the kindling. He is immeasurable. He is the ornament of the

universe, embraced by Uma. One must always meditate on Mahesha in the

following way. ‘He is like a mountain made of silver. He wears the

beautiful crescent moon on his forehead. His limbs blaze with resplendent

jewels. The supreme hunter wields an axe. His pleasant face grants freedom

from fear. He is seated in the lotus posture. He is worshipped by large

numbers of immortals who surround him. He is attired in the skin of a tiger.

He is the primordial being in the universe. He is the seed of the universe.

He dispels all fears. He has five faces and three eyes.’ Meditating in this

way, one must worship Parthiva lingam. Following the norms, he must

perform japa with the panchakshara mantra taught by the guru. O Indras

among brahmanas! An intelligent devotee must praise the lord of devas in

many kinds of ways and prostrate himself. He must read the Shatarudriya

mantra. He must happily collect akshata and flowers, with his hands held in

anjali.443 Full of great devotion, he must faithfully pray to Shankara, using

the following mantra. ‘I belong to you. My breath of life is your gunas. O

lord! My consciousness is always fixed in you. You are on ocean of

compassion. O Bhutanatha! Knowing this, show me your favours.

Inadvertently and knowingly, I have done various things in the course of

japa and worship. O Shankara! Through your favours, may all those yield

excellent fruits. I am a great sinner, and you are the great one who instantly

purifies. O Gouri’s refuge! Knowing this, do whatever you wish. O

Mahadeva! The Vedas, the Puranas and the determinations of many kinds of

rishis have been unable to comprehend you. O Sadashiva! How can I

possibly know about you? O Maheshvara! In every possible way, I belong

to you. You should save me. O Parameshvara! Please show me your

favours.’ Having said this, the devotee will place the akshata and the

flowers over Shiva’s lingam. O sages! Following the norms, in a shastanga

way, he will prostrate himself before Shambhu. Following the norms, an

intelligent person will then perform pradakshina. He will then again praise

the lord of devas, devotedly using words of praise. Having uttered these

words through his throat, a pure and humble devotee will then prostrate

himself. Having taken the permission, he will then perform the act of

visarjana. O tigers among sages! I have thus described the rules for

worshipping Parthiva lingam. This bestows objects of pleasure and

emancipation and increases devotion towards Shiva. If a person reads this

chapter with a pure mind, or listens to it, he is freed from all sins and

obtains everything that he desires. He obtains a long lifespan and freedom

from disease. He obtains fame and heaven. This excellent account bestows

sons, grandsons and happiness.’

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Chapter 28-2(21) (More on Lingams)

‘The rishis said, “O Suta! O immensely fortunate one! O Suta! O Vyasa’s

disciple! We bow down to you. You have properly explained the modes of

worshipping Parthiva lingam. Depending on differences in desires, please

tell us about the rules for resorting to a different number of Shiva’s Parthiva

lingams. You are devoted to those who are distressed and show them your

compassion.”’

‘Suta replied, “O rishis! Listen to all the rules for worshipping Parthiva

lingams. Through only following these, a man becomes successful in all his

tasks. Without fashioning a Parthiva lingam, if a person worships any other

deva, that worship is futile. Self-control and devotions are in vain. In

accordance with the desire, I will describe the number of Parthiva lingams.

O best among sages! These numbers instantly bestow the fruits. The first

avahana, pratishthana and puja are separate. The shape of the lingam is

known to remain the same everywhere. Everything else is distinct. A man

in search of learning must cheerfully worship one thousand Parthiva

lingams. This will certainly yield the fruits. A man in search of wealth must

fashion five hundred Parthiva lingams. A person seeking sons must use one

thousand and five hundred, while one desiring garments must use five

hundred. A person desiring emancipation must use one crore, while a

person desiring land must use one thousand. A person desiring compassion

must use three thousand, while a person in search of a tirtha must use two

thousand. A person desiring well-wishers must use three thousand, while a

person seeking control must use eight hundred. A person desiring to kill

someone must use seven hundred, while a person desiring to confound

someone must use eight hundred. It is said that a person intent on

expulsion444 must use one thousand. A person seeking to stupefy must use

one thousand, while a person desiring to kindle hatred must use five

hundred. A person seeking to free himself from bondage must use one

thousand and five hundred excellent lingams. A discriminating person who

seeks to save himself from fear caused by a great king will use five

hundred. It is known that two hundred Parthiva lingams must be used if

there is fear from thieves and similar things. It is said that five hundred

Parthiva lingams must be used if there is fear from dakinis.445 In the case of

poverty, five thousand must be used. Ten thousand yield every object of

desire. O excellent sages! I will now speak about the daily norms. One is

said to dispel sins, while two lingams bring success in the pursuit of wealth.

It is said that three lingams are sufficient to accomplish every wish. It

progressively gets better and better as more than the preceding number is

used. However, there are differences in views among sages and I will tell

you about that. If an intelligent person fashions ten thousand Parthiva

lingams, he has no reason for any fear. This certainly takes away the fear on

account of a great king. To be freed from prison, an intelligent person will

fashion ten thousand. To be freed from fear on account of dakinis and

similar things, he should fashion seven thousand. A person who has no sons

will devise fifty-five thousand. If a person uses ten thousand lingams, he

will get daughters. Through ten thousand lingams, a person obtains

Vishnu’s prosperity. Through a million lingams, one obtains unmatched

prosperity. If a man fashions one crore lingams, he becomes like Shiva on

earth. There is no need to think about this. The worship of Parthiva lingams

yields the fruits of one crore sacrifices. This always bestows objects of

pleasure and emancipation on men who desire them. If a person constantly

spends his time without worshipping a lingam, he suffers from great harm.

He becomes evil-souled and wicked in conduct. If one places all donations,

many kinds of vows, tirthas, niyamas and yajnas together on one side446 and

the worship of lingam alone on the other, the two will be equal. In kali

yuga, it is evident in the world that the worship of lingam is the best. There

is nothing else. That is the determination of the sacred texts. The lingam

bestows objects of pleasure and emancipation. Many kinds of hardships are

countered. If a man undertakes this worship constantly, he attains sayujya

with Shiva. Since Shiva’s unblemished lingam is constantly worshipped

even by maharshis, there are rules on worshipping all these lingams.”’

‘“It is said that there are three types of lingams—superior, middling and

inferior. O tigers among sages! I will tell you about their measurements.

Listen. Sages who are accomplished in the sacred texts say that a superior

lingam must be four angulas in height and must have a beautiful pedestal.

One that is half this size is said to be middling. One that is quarter this size

is said to be inferior. I have thus described the three types, one after another.

Full of faith and devotion, if a person worships many lingams every day, he

obtains everything, irrespective of whether he has, or does not have, desires

in his mind. In the four Vedas, there is nothing described that is as sacred as

the worship of a lingam. This is also known to be the determination of all

the sacred texts. Therefore, discarding everything else, in particular the net

of karma, a learned person worships only the lingam, full of great devotion.

If the lingam is worshipped, the entire universe, with all its mobile and

immobile objects, is worshipped. When one is submerged in the ocean of

samsara, there is no other means of saving oneself. This happens even if the

worship is done unknowingly and even if it is done because one is addicted

to material objects. Other than worshipping the lingam, there is no other raft

in this universe. To accomplish all their objectives, Hari, Brahma and other

devas, sages, yakshas, rakshasas, gandharvas, charanas,447 daityas,

danavas,448 Shesha and other nagas, Garuda and other birds, Prajapatis,

kinnaras449 and men worship the lingam with great devotion. All of them

achieve the desired wishes that are there in their hearts. Using the respective

mantra, brahmanas, kshatriyas, vaishyas, shudras and those born from a

pratiloma marriage450 always lovingly worship the lingam. O sages! What is

the need to speak a lot? O brahmanas! Everyone, women and others, have a

right to worship the lingam. For brahmanas, it is best to worship according

to the rules laid down in the Vedas. Others should not undertake the worship

indicated in the Vedas. Brahmanas must follow the Vedas and worship in

accordance with the rites of the Vedas. They should not follow any other

path. Bhagavan Shiva has himself said that. There are brahmanas like

Dadhichi, Goutama and others. Because of curses, their intelligence has

been scorched. They no longer have faith in the rites of the Vedas. A mortal

who rejects the Vedas and follows the rites indicated in smriti texts is a

person whose sankalpa will not lead to any fruits. It should be known that

Shambhu himself has said that the worship must be conducted in this

fashion. He pervades the three worlds, and he must be worshipped in his

eight forms. The eight forms that are described are earth, water, fire, wind,

space, the sun, the moon and the person who is undertaking the sacrifice.

The eight forms that are to be worshipped are Sharva, Bhava, Rudra, Ugra,

Bhima, Ishvara, Mahadeva and Pashupati. Along with his family, Shambhu

must be worshipped with great devotion. Beginning with the north-east

direction, they must be worshipped in the due order, with sandalwood paste,

akshata and leaves. In due order, they are Ishana, Nandi, Chanda,

Mahakala, Bhringi, Vrisha, Skanda, Kapardisha, Soma and Shukra.

Virbhadra is in front and Kirtimukha is at the rear. After this, following the

norms, the eleven Rudras must be worshipped. After this, he should do japa

with the panchakshara mantra or with the Shatarudriya mantra. Having

uttered many kinds of praises, there must be panchanga patha. Then, after

having done pradakshina, he will prostrate himself and there will be

visarjana of the lingam. I have thus described the way one must lovingly

worship Shiva. In the night, the tasks for the divinity must always be

performed while facing the north. Purified, one must always worship Shiva

while facing the north, not while facing the east. The reading of Shiva’s and

Shakti’s Samhita must not be done while facing the north or the west. These

must always be to the rear. A learned person will not worship Shankara

without Tripundraka from bhasma, a string of rudraksha and bilva leaves.

O best among sages! When one sets out to worship Shiva and ashes are not

available, Tripundraka must be drawn on the forehead with clay.”’

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Chapter 29-2(22) (Naivedya and Bilva)

‘The rishis said, “We have earlier heard words to the effect that Shiva’s

naivedya should not be taken away.451 O sage! Please tell us the

determination about this and please also tell us about the greatness of

bilva.”’

‘Suta replied, “O sages! All of you please listen to this attentively now. I

will happily tell you everything. Since you follow Shiva’s vows, you are

blessed. Shiva’s naivedya can be partaken of by Shiva’s devotee, one who is

clean and pure, firm in his decision about the vows and one who has

banished unacceptable thoughts. Even if one sees Shiva’s naivedya, sins go

far away. When one partakes of Shiva’s naivedya, crores of good merits

arrive. One thousand sacrifices are of no avail. Hundreds of millions of

sacrifices are futile. When one partakes of Shiva’s naivedya, one attains

sayujya with Shiva. If there is the spread of Shiva’s naivedya in a house,

everything in that house becomes pure and it is a source of purification of

others. When Shiva’s naivedya is offered, it should be happily accepted on

one’s head. After having remembered Shiva, it should be eaten carefully.

When Shiva’s naivedya is offered, if a man accepts something else instead,

or eats it later, he is associated with sin. If a person is not interested in

eating Shiva’s naivedya, he becomes the worst of sinners and is certain to

go to hell. When one offers it to Shiva in one’s heart, or to an image made

out of moonstone, silver or gold, and then eats it, after having been initiated

into becoming Shiva’s devotee, one can cross over. For a person who has

been initiated into becoming Shiva’s devotee, this bears the trait of great

prasada.452 The partaking of naivedya from all lingams is auspicious. This

is also true of men who have been initiated into worshipping others but

possess devotion towards Shiva in their atmans. Listen cheerfully to the

determination about partaking of Shiva’s naivedya. O brahmanas! It is said

that partaking of Shiva’s naivedya when it has been offered to a shalagrama

lingam, a Rasa lingam, a lingam made out of rock, silver or gold, a lingam

established by gods and siddhas, a lingam in Kashmira, a lingam made out

of crystal or jewels and all the Jyotirlingams453 is equal to the completion of

a chandrayana vow. It is extraordinary that even the slayer of a brahmana

is cleansed as soon as he partakes of this. All sins are destroyed. Men

cannot eat it when Chanda has a right to it.454 However, when Chanda does

not have a right to it, men can devotedly eat it. Chanda does not have a right

to Bana lingams, iron lingams, Svayambhu lingams and other extremely

radiant images. If one follows the norms, and after bathing the lingam, sips

the water thrice, the three kinds of sins455 are swiftly destroyed. The leaves,

flowers, fruits and water offered as part of Shiva’s naivedya must not be

accepted. Everything that has come into contact with a shalagrama lingam

is pure. O lords among sages! Therefore, anything that has been placed on

top of the lingam must not be accepted. Anything that has not touched the

lingam, but is outside, is known to be extremely pure. That has therefore

been determined as naivedya which can be taken.”’

‘“Attentively and lovingly, hear about the greatness of bilva. Bilva is

Mahadeva’s form and is therefore praised even by devas. One cannot

comprehend its greatness but is only capable of knowing a little bit. There

are famous and sacred tirthas in the worlds. All those tirthas are present at

the root of a bilva tree. The root of a bilva tree has the form of Mahadeva’s

undecaying lingam. Anyone who worships it is pure in his atman and

certainly obtains Shiva. If a person sprinkles water on his head at the root of

a bilva tree, it is as if he has bathed in all the tirthas on earth. He is purified.

When he sees that the excellent region around the root of a bilva tree is full

of water, Mahadeva obtains unmatched delight. If a man worships the root

of a bilva tree with fragrances, flowers and other objects, he obtains Shiva’s

world. His happiness and offspring increase. If a person lovingly devises a

garland of lamps at the root of a bilva tree, he becomes full of true jnana

and merges into Mahesha. If a person gathers sprouts and branches from a

bilva tree with his hand and then worships the bilva tree, he is freed from

sins. If a person faithfully feeds Shiva’s devotee at the root of a bilva tree

once, his good merits become one crore times what they usually are. At the

root of a bilva tree, if a person donates food cooked in milk and ghee to

Shiva’s devotee, he is never born poor. I have spoken to you about the

divisions and sub-divisions of worshipping Shiva’s lingam. O brahmanas!

Depending on whether one follows pravritti or nivritti, there are two kinds

of differences. For those who follow pravritti, all the worship must be in the

form of puja done on the pedestal. At the end of abhisheka, the naivedya of

cooked food must be of shali rice. At the end of the worship, the lingam

must be kept away in a pure casket in a separate part of the house. A person

who follows nivritti must perform the worship in the palm of his hand456

and offer his own food as naivedya. For those who follow nivritti, the

supreme and subtle lingam is recommended. He will worship the vibhuti

and also offer the vibhuti. Having performed the worship, he must always

hold the lingam on his head.”’457

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Chapter 30-2(23) (Rudraksha and Shiva’s Names)

‘The rishis said, “O Suta! O immensely fortunate one! O Suta! O Vyasa’s

disciple! We bow down to you. Please tell us about the greatness of

bhasma, the greatness of rudraksha and the greatness of his excellent

names. Please tell us about these three, so that our minds are pleased and

delighted.”’

‘Suta replied, “You have asked me a virtuous question. This brings

benefit to the world. You are extremely blessed and sacred, the ornaments

of your lineages, since the extremely auspicious Shiva is himself your

divinity. The accounts of Sadashiva are always loved in this world and are

dear to you. Such blessed people have accomplished their objectives. Their

taking birth in physical bodies is successful. Those who worship Shiva

uplift their lineages. When names of Shiva, Shivaa and Sadashiva, emerge

from the mouths of people, sins do not touch them. It is as if they are

burning coal made of khadira458 wood. When a mouth utters the words, ‘O

Shri Shiva! I prostrate myself before you’, that mouth becomes a sacred

tirtha that destroys all sins. If a man looks at such a mouth lovingly, it is

quite certain that he reaps the fruits of visiting a tirtha. O brahmanas! A

place where all three exist together is auspicious. The mere sight of such a

place is like reaping the fruits of bathing in Triveni.459 Shiva’s name, vibhuti

and rudraksha—these three are extremely sacred and are said to be like

Triveni. The sight of a person who possesses all three in his body is

extremely rare in this world and destroys sins. There is no difference

between the sight of such a person and Triveni. There is no doubt that a

person who does not know this is a sinner. If a man does not wear

rudraksha on his body, if he does not have vibhuti on his forehead and if he

does not utter Shiva’s names, he is the worst among men and should be

shunned. Shiva’s name is like Ganga. Vibhuti is like Yamuna. Rudraksha is

like Vidhatri’s daughter.460 They destroy all sins. Brahma, the beneficial

one, formerly placed the fruits of all three present together on the body on

one side and bathing in Triveni on the other side461 and found that they were

equal. Learned men obtain these fruits. Since these were found to be equal,

learned men must always wear them. Since that day, Brahma, Vishnu and

the other gods wear these three since their sight destroys sins.”’

‘The rishis said, “You have spoken about the fruits obtained from these

three. O one excellent in vows! But you should specifically tell us about the

greatness of Bhava’s names.”’

‘Suta replied, “O rishis! O immensely wise ones! The immortals possess

this jnana about Shiva. O brahmanas! Listen lovingly and attentively to this

greatness. This is a great secret, even in the sacred texts, the Puranas and

the shruti texts. O brahmanas! However, out of affection towards you, I

will reveal it to you now. O supreme among brahmanas! With the exception

of Maheshvara, who is beyond everything in this cosmic egg and beyond

cause and effect, who knows about the greatness of these three? But briefly,

I will tell you about this greatness. O brahmanas! Listen cheerfully. This

destroys all sins. Like a great forest conflagration, Shiva’s names burn

down a mountain of sins. They are easily reduced to ashes. This is true.

This is undoubtedly true. O Shounaka! With sins as roots, there are many

kinds of miseries. Shiva’s names destroy these. Nothing else destroys them

completely. A man on earth who devotedly performs japa with Shiva’s

names is one who follows the Vedas, is auspicious in his atman, is blessed

and is held to be learned. O sage!462 Many kinds of dharma exist, followed

by those who desire fruits. The foremost among these is faith in performing

japa with Shiva’s names. O sage! Men perpetrate many kinds of sins on

earth. Shiva’s names destroy all of these. O sage! Men commit many sins,

the killing of a brahmana and other things. Shiva’s names are spoken of as

wonderful and unmatched, since they destroy all these. Shiva’s names are

like a boat obtained by those who wish to cross over the ocean that is

samsara. There is no doubt that they destroy the sins that are the root cause

of samsara. O great sage! For beings, the root cause behind samsara is sins.

Shiva’s names are like an axe that certainly destroys these. For those who

are afflicted by the blazing fire of sins, Shiva’s names are like amrita that

should be drunk. As long as one is scorched by the blazing fire of sins, one

can never obtain peace. Shiva’s names are like nectar that showers down

and floods. Thus, in the midst of this blazing samsara, there is nothing to

grieve about. There are great-souled ones who have developed great

devotion towards Shiva’s names. Because of this, they instantly obtain

emancipation, in every possible way. O lord among sages! It destroys all

sins. However, one obtains devotion towards Shiva’s names only after

scorching oneself through austerities across many births. In general,

emancipation can be easily obtained by those who have unwavering

devotion towards Shiva’s names and not by anyone else. That is my view. If

a person commits many sins, but lovingly performs japa with Shiva’s

names, there is no doubt that he is freed from all these sins. This is like a

tree being reduced to ashes in a forest blaze. In that way, Shiva’s names

burn down those sins. O Shounaka! If a person wears the sacred bhasma on

his limbs, if he lovingly performs japa with Shiva’s names, there is no

doubt that he crosses over this terrible samsara. If a man steals the property

of brahmanas and kills many brahmanas, when he lovingly performs japa

with Shiva’s names, he is not touched by these sins. Having considered all

the Vedas, it has formerly been determined that the best mode for crossing

over samsara is performing japa with Shiva’s names. O best among sages!

What is the point of speaking a lot? I will only mention one shloka about

the greatness of Shiva’s names, which destroy all sins. ‘Shambhu’s names

have the purifying power of destroying all sins, more than a man’s power to

commit those sins.’463 O sage! Earlier, King Indradyumna committed a great

sin.464 But through the power of Shiva’s names, he obtained an excellent

destination. O sage! In that way, there was a brahmani465 who committed

many sins. Through the power of Shiva’s names, she obtained an excellent

destination. O best among brahmanas! I have thus told about the greatness

of these excellent names. Now hear about the greatness of bhasma, which

destroys all sins and is purifying.”’

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Chapter 31-2(24) (Bhasma and Its Greatness)

‘Suta said, “There are said to be two kinds of bhasma. They are supreme

and bestow all that is auspicious. I will tell you about their traits. Listen

carefully. One is known as maha-bhasma, the second is spoken of as

svalpa-bhasma.466 The ashes known as maha-bhasma have many different

kinds of forms. This kind of bhasma is said to be of three types—shrouta,

smarta and loukika.467 The one known as svalpa-bhasma is said to be of

many different types. It is said that shrouta bhasma and smarta bhasma

must only be used by brahmanas. All the others can use the supreme

loukika bhasma. Bulls among sages have said that brahmanas must wear

bhasma only after pronouncing mantras. It is known that others will wear it

without using mantras. When the ashes are obtained after burning cow

dung, this is known as agneya bhasma. O great sage! It is this object that

should be used for Tripundraka. Learned ones should use bhasma that is

collected from agnihotra. Ashes that result from other sacrifices can also be

used to wear Tripundraka. When the bhasma is worn, being mixed with

water or without water, the seven mantras from Jabala Upanishad to Agni

and others, must be used.468 Depending on the varna and the ashrama, a

mantra should be used or should not be used. If Tripundraka is worn with

water, one must lovingly do it with mantras from Jabala Upanishad. When

the bhasma is not mixed with water, Tripundraka must be in the form of

three horizontal lines. Those who desire emancipation must not be

distracted and give it up. It is said that it must always be worn. Shiva and

Vishnu wear the horizontal Tripundraka constantly. So do Devi Uma,

Lakshmi, brahmanas, kshatriyas, vaishyas, shudras, those of mixed varnas

and those who have fallen down. They perform uddhulana469 and wear

Tripundraka bhasma. Those who do not perform uddhulana, and lacking

devotion, do not wear Tripundraka, lack the good conduct prescribed for

their varnas and ashramas. Those who lack devotion and do not perform

uddhulana and Tripundraka cannot be liberated from samsara, not even

after crores of births. Even after one hundred thousand kalpas, if a person

lacks the devotion and does not perform uddhulana or wear Tripundraka, he

lacks jnana about Shiva. If a person lacks the faith to perform uddhulana

and wear Tripundraka, he is tainted with great sins. This is the

determination of the sacred texts. If a person lacks the faith and does not

perform uddhulana or wear Tripundraka, every rite performed by him leads

to contrary fruits. These beings hate Sharva and are tainted with great sins.

O sage! They develop an extremely firm hatred towards uddhulana and

Tripundraka.”’

‘“For Shiva, a man must undertake the fire-rites. He must then touch the

ashes with the mantra ‘tryayusham’.470 He is freed from all sins. At the time

of the three sandhyas, a person who makes the mark of Tripundraka with

white ash is freed from all sins and rejoices with Shiva. At the time of

savana,471 if a person marks Tripundraka on the forehead, when he dies, he

obtains the original worlds enjoyed by beings. Without bathing with

bhasma, no one will recite the mantra with six aksharas. The japa will be

performed in the proper way, only after ashes have been used to make the

Tripundraka mark. Even he is without compassion, a worst among men,

even if has committed all the sins, even if he is a sinner, foolish or fallen, as

long as he has used ashes to make the mark, all the tirthas assemble in his

presence, in whichever region he resides. A being with Tripundraka is

worthy of worship by all gods and asuras, even if he is a sinner. What need

be said about a person who is devoted, pure in his atman? A person who

possesses jnana about Shiva, a person who makes the mark with ashes, can

go to whichever region he wishes. But all the tirthas assemble there. What

is the need to speak a lot? Learned people must always wear the ash. They

must always worship the lingam and perform japa, using the mantra with

six askharas. Brahma, Vishnu, Rudra, sages and gods are incapable of

speaking about the greatness of wearing bhasma. Even if a person has given

up the conduct of varnas and ashramas, even if he has given up the rites of

the varnas and even if he has committed sins, as soon as he wears

Tripundraka, he is freed. Having discarded the wearing of bhasma, men

who undertake rites are not liberated from samsara, not even after crores of

births. A brahmana who uses ashes to mark Tripundraka on his head is like

a person who has studied everything from his guru, a person who has

performed every rite. Men who strike when they see those who wear

bhasma, are born as chandalas in their next births. The learned understand

this. It is said that brahmanas and kshatriyas must devotedly apply ashes to

their limbs, using the ‘ma nastoke’ mantra.472 A vaishya or a woman will

use the Tryambaka mantra. A shudra will use the panchakshara mantra.

Others, widowed women and the like, will use the rule decreed for shudras.

The panchabrahma mantra473 is recommended for householders. The

Tryambaka mantra is the rule for those who are in brahmacharya. For those

who are in the forest, it is said that the rule is to use the Aghora mantra.

Mendicants will use Pranava to wear Tripundraka. Those who are beyond

the pale of varnas and ashramas are full of the conception ‘I am Shiva’.474

They are restrained Shivayogis and always hold Ishana. No varna should

give up the excellent practice of wearing bhasma. Nor should any other

being. This is Shiva’s instruction. If a person has bathed himself in bhasma

and particles of ash cling to his limbs, it is as if he wears that many Shiva

lingams on his body. There is no doubt that Tripundraka bhasma

emancipates brahmanas, kshatriyas, vaishyas, shudras, those from mixed

varnas, women, widows, girls, heretics, those in brahmacharya,

householders, those in the forest, those in sannyasa and those who follow

other vows. When fire is touched, voluntarily or involuntarily, it burns.

Similarly, whether it is worn voluntarily or involuntarily, bhasma purifies

all men.”’

‘“No man should eat a little bit of food, or drink a little bit of water,

without applying bhasma or wearing rudraksha. Whether he is a

householder, a forest-dweller, a mendicant, belonging to a varna or an

outcaste, if he does this, he goes to hell. In this event, a person from the

varna system will be liberated when he performs japa with gayatri mantra.

A mendicant is freed with Pranava. A person who criticizes Tripundraka,

actually criticizes Shiva. Those who faithfully wear it, actually wear him.

Shame on the forehead that is devoid of bhasma. Shame on the village that

is devoid of a Shiva temple. Shame on a birth that does not worship Isha.

Shame on accounts that do not seek refuge with Shiva. Maheshvara Hara is

the support of the three worlds. It is a sin to see a person who criticizes him.

It is a sin to see a person who criticizes the wearing of Tripundraka. Such

people are sinners and are only destined for hell. They are born as those of

mixed varnas, pigs, asuras, donkeys, jackals and insects. They do not see

the sun or the moon during the day or night. They only see nightmares.

Unless they perform japa with Shatarudriya, they cannot be liberated. If a

foolish man criticizes the wearing of bhasma, it is a true statement that such

a person is destined for hell and has no salvation. O sage! A tantrika475 has

no rights in a yajna meant for Shiva. A person who wears the Urddhva

Tripundraka476 also has no rights. A person who wears the symbol of a

blazing chakra477 is also similarly barred. The Brihad Jabala Upanishad478

has said that there are many worlds to be obtained. Taking that into

consideration, efforts must be made to wear bhasma. Just as sandalwood

paste can be applied on top of sandalwood paste, more bhasma can be

applied on top of Tripundraka ash. However, an intelligent person will not

wear anything else over the vibhuti applied on the forehead. Women will

wear the ashes on the forelocks of their hair, and this is also true of

brahmani widows. Those in the ashramas must always wear the vibhuti. It

destroys all sins and bestows the fruit of final emancipation. Following the

norms, the ashes must be used to make a Tripundraka mark. A person who

does this is freed from a multitude of major and minor sins. A person in

brahmacharya, a householder, a person in vanaprastha, a mendicant, a

brahmana, a kshatriya, a vaishya, a shudra, a worst among men and a

person who has been cast out—when they perform uddhulana and wear

Tripundraka, all these are purified. When bhasma is applied in the proper

manner, heaps of sins are taken away. In particular, a person who wears

bhasma is freed of the following sins: killing a woman or a cow; killing a

hero; killing a horse; stealing the possessions of others; outraging another

person’s wife; criticizing others; stealing another person’s field; oppressing

another; stealing crops and pleasure grounds; arson of a house; accepting

gifts of cattle, gold, buffaloes, sesamum, blankets, garments, cooked food,

grain and water from those who are inferior; having intercourse with public

courtesans, intoxicated women, vrishalis and dancers; having intercourse

with women who are going through their season, maidens and widows; the

sale of flesh, hides, juices and salt; calumny, false arguments and perjury

and love of falsehood. There are many such innumerable sins. As soon as

Tripundraka is worn, these are instantly destroyed. If one steals Shiva’s

objects, criticizes Shiva anywhere or criticizes Shiva’s devotee,

prayashchitta can never purify such a person. However, if a person wears

rudraksha on his body or Tripundraka on his forehead, even if he is a

chandala, he is worshipped. He is supreme among all the varnas. There are

tirthas in this world, Ganga and other rivers. If a person wears Tripundraka

on his forehead, he obtains the good merits of bathing in all of these.

Among seven crore great mantras, the panchakshara mantra is the

foremost. In that way, there are crores of other mantras. But Shiva alone is

the reason behind all of them. O sage! As a result of these mantras, all

devas become friendly. But if a person is radiant in the wearing of

Tripundraka, all of them become accessible to him. A person who wears

Tripundraka saves one thousand predecessors and one thousand successors

in his own lineage. He enjoys all the objects of pleasure in this world. He

has a long lifespan and does not suffer from ill health. When his life is over

and he dies, he enjoys happiness. He obtains the eight kinds of siddhi as

attributes. He assumes a divine and auspicious form. He ascends a divine

vimana, served by celestial beings from heaven. In due order, he enjoys

extensive objects of pleasure in the worlds of vidyadharas,479 extremely

energetic gandharvas and Indra and the other guardians of the worlds. He

obtains the status of a lord of subjects. He reaches Brahma’s abode and

sports with one hundred maidens. He enjoys many kinds of objects of

pleasure, for as long as Brahma’s lifespan lasts. He then enjoys objects of

pleasure in Vishnu’s world, for a duration that spans ten Brahmas.480 After

this, he reaches Shiva’s world, where all his desires are met forever. There

is no doubt that he finally obtains sayujya with Shiva there. After

considering the essence of all the Upanishads repeatedly, this is the

determination that has been arrived at. Tripundraka is the best. A brahmana

who criticizes vibhuti will be born as a lower varna. He will go to terrible

hells and endure hardships for the duration of a four-faced Brahma. A man

who wears Tripundraka at the time of shraddha, yajna, japa, offering of

oblations to Vishvadevas and worshipping gods is pure in his atman and

conquers death. To get rid of filth, one bathes with water. A bath with

bhasma always purifies. Bathing with mantras takes away sin. Bathing with

jnana takes a person to the supreme destination. Bhasma is the most sacred

of tirthas and if a man bathes with it, he obtains fruits that are equal to fruits

obtained by bathing in all the tirthas. Bathing with bhasma is a supreme

tirtha, as if one is bathing in Ganga every day. Bhasma is directly Shiva’s

form. Bhasma purifies the three worlds. If a brahmana undertakes

donations, jnana, dhyana and japa without wearing Tripundraka, these

become futile. Men who are in vanaprastha, maidens and men who have

not had diksha, must mix it with water and wear it up to midday. After that,

water should not be used. In this way, if a man controls his mind and always

wears Tripundraka, he is known as Shiva’s devotee. He obtains objects of

pleasure and emancipation. Rudraksha bestows many things that are

auspicious. If a man does not have rudraksha on his limbs and does not

wear Tripundraka either, his birth is futile. I have thus briefly spoken to you

about the greatness of Tripundraka. This is a mystery to all living beings.

You must keep it a secret.”’

‘“O bulls among sages! There are three lines that are made. All those

who are learned have spoken about what it must be like on the forehead. It

should start from the middle of the eyebrows and extend to the end of the

eyebrows on either side. To make the Tripundraka, another line of the same

dimension is drawn on the forehead. In between, using the middle and the

ring finger, a line is drawn in the opposite direction. A line drawn with the

thumb is also known as Tripundraka. Alternatively, the three middle fingers

can be used to carefully take the ashes and draw three lines. If one wears

Tripundraka faithfully, one obtains objects of pleasure and emancipation.

There are nine devas associated with each of the three lines and they are

located on different limbs. I will speak about them. Listen attentively.

Mahadeva is the divinity for the first line, which stands for ‘A’, the

garhapatya fire,481 the earth, dharma, the guna of rajas, the Rig Veda, the

power of kriya and the morning savana. O tigers among sages! Those who

are devoted to taking diksha about Shiva should know this. Maheshvara is

the divinity for the second line, which stands for ‘U’, dakshinagni,482 space,

the Yajur Veda, the power of iccha,483 the jivatman inside and the savana at

midday. O tigers among sages! Those who are devoted to taking diksha

about Shiva should know this. Shiva is the divinity for the third line, which

stands for ‘M’, the ahavaniya fire,484 the paramatman, the guna of tamas,

the firmament, power of jnana, the Sama Veda and the third savana. Those

who are devoted to taking diksha about Shiva should know this. In this way,

full of devotion, one must always do namaskara to the divinities of the

locations and then wear Tripundraka. One will then be purified and obtain

objects of pleasure and emancipation. O lord among sages! I have thus

spoken to you about the divinities located in the different limbs. In that

connection, now listen devotedly to these locations. The nyasa must be

done in thirty-two places, sixteen places, eight places or five places. The

thirty-two excellent places are the head, the forehead, the two ears, the two

eyes, the two nostrils, the mouth, the neck, the two arms, the two elbows,

the two wrists, the chest, the two flanks, the navel, the two testicles, the two

thighs, the two knees, the two calves, the two heels and the two feet. In

these places, when wearing Tripundraka, the learned will mention the

names of fire, water, earth, wind, the directions, the lords of the directions

and the Vasus.485 The eight Vasus are said to be Dhara, Dhruva, Soma, Apa,
Anala, Anila, Pratyusha and Prabhasa. One can also control oneself and
apply Tripundraka in sixteen places—the head, the forehead, the neck, the
two shoulders, the two arms, the two elbows, the two wrists, the chest, the
navel, the two flanks and the back. The names of the divinities to be
established there are the two Ashvins, Shiva, Shakti, Rudra, Isha, Narada
and nine Shaktis, Vaamaa and others.486 These are the sixteen divinities. The
names of the two Ashvins are said to be Nasatya and Dasra. Alternatively,
the sixteen places are the head, the hair, the two ears, the mouth, the two
arms, the chest, the navel, the two thighs, the two knees, the two feet and
the back. The sixteen divinities are said to be Shiva, Chandra, Rudra,
Brahma, Vighnesha, Vishnu, Shri in the heart, Shambhu, Prajapati in the
navel, Naga, the two Nagakanyas, the two Rishikanyas in the two feet and
the tirthas and the ocean on the extensive back. These are the sixteen
tirthas. The eight places are said to be the private parts, the forehead, the
excellent two ears,487 the two shoulders, the chest and the navel. The
divinities are said to be Brahma and the seven rishis.488 O lords among
sages! I have thus told you about the rules for using bhasma. Alternatively,
knowledgeable people wear the bhasma in five places—the head, the two
arms, the chest and the navel. Considering the time and the place, one
should do whatever is possible about uddhulana and wearing of
Tripundraka. Remembering Shiva, Tripundraka can be applied on the
forehead alone, chanting ‘Namah Shivaya’. He is the three-eyed one. He is
the foundation of the three gunas. He is the origin of the three divinities.489
Tripundraka can be applied to the sides, chanting ‘Ishabhyam Namah’.490 It
can be applied on the forearms, chanting ‘Bijabhyam Namah’.491 If it is
below, the obeisance will be to the ancestors. If it is above, the obeisance
will be to Umesha.492 On the back, or on the back of the head, the obeisance
will be to Bhima.”’493
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Chapter 32-2(25) (Greatness of Rudraksha)

‘Suta said, “O rishi Shounaka! O immensely wise one! O great lord who

is Shiva’s form! Listen to the greatness of rudraksha. I will tell you about it

briefly. Rudraksha is loved by Shiva and is supremely purifying. It is said

that the sight, the touch and japa with it removes all sins. O sage! Shiva is

the paramatman. To do a good turn to the worlds, earlier, he spoke about

the greatness of rudraksha in front of Devi.”’

‘“Shiva said, ‘O Devi! O Maheshani! O Shivaa! Listen to the greatness of

rudraksha. Out of my love for you and desiring the welfare of devotees, I

am telling you about it. O Maheshani! In earlier times, I observed

austerities for thousands of divine years. Though I controlled myself, my

mind was agitated. O Parameshani! As Paresha, in my self-possessed form,

I desired to benefit the worlds. Hence, in my sport, I opened my eyes. From

my beautiful half-open eyes, drops of tears fell down. From those drops of

tears was born the tree known as rudraksha.494 To show favour to my

devotees, they became stationary. They were given to Vishnu’s devotees

and to the four varnas. Rudrakshas grown from the ground in Gouda495 are

loved by Shiva. They are also grown in Mathura, Ayodhya, Lanka, Malaya,

Mount Sahya, Kashi and other places. The shruti texts have said that they

can shatter heaps of sins that are intolerable to others. Rudrakshas are

auspicious. Following my command, rudrakshas from earth have been

classified into the categories of brahmanas, kshatriyas, vaishyas and

shudras. The learned know that the respective colours for these are white,

red, yellow and black. Men should respectively wear the rudraksha that

corresponds to their own varnas. Those who desire fruits will obtain the

fruits of objects of pleasure and emancipation if they wear rudrakshas

according to varna. Since Shiva is always pleased with them, this is

particularly true of Shiva’s devotees. One that is of the size of a

Dhatriphala496 is said to the best. The one that is of the size of

Badariphala497 is spoken of as medium. One that is inferior is the size of

chanaka.498 I will next speak about the method. O Parvati! Listen. This is

with a desire to ensure the welfare of devotees. O Maheshvari! Even if it is

the size of a Badariphala, it yields fruits in the world, ensuring happiness

and the enhancement of good fortune. The one that is the size of a

Dhatriphala destroys every kind of harm. That which is like gunja499

achieves fruits in every kind of attempt. The lighter it is, the greater the

fruits bestowed by it. The learned say that a fruit which is one-tenth in

weight is the best.500 The wearing of rudraksha is said to lead to the

destruction of sins. Since it certainly ensures success in every endeavour, it

must certainly be worn. O Parameshvari! Nothing else is seen in the world

that is as auspicious in bestowing fruits as rudraksha. There is nothing as

effective as such a mala.501 O Devi! Rudrakshas are auspicious if they are

even, glossy, firm, large, without spikes and well-formed. Then they always

yield desired objects of pleasure and emancipation. There are six kinds of

rudraksha that must always be avoided—defiled by worms, cut, broken,

without protrusions, with sores and ones that are not circular. That which

has a natural hole from one end to the other is excellent. When the hole has

been carefully bored by humans, it is middling. As a consequence of

wearing rudraksha, great sins are destroyed. If a man wears eleven hundred

rudrakshas, his form becomes like that of Rudra. If eleven hundred

rudrakshas are worn, the fruits are such that it is impossible to describe

those fruits even in one hundred years. It is held that a coronet shall be

made out five hundred and fifty. A virtuous, devoted and excellent man will

make three strings with rudrakshas, each string consisting of three hundred

and sixty beads. Full of devotion, such a supreme upavita will be made out

of rudrakshas. O Maheshvari! It is said that three rudrakshas must be worn

on the tuft of hair and on the left and right ear, six each. One hundred and

one must be worn around the neck and eleven must be worn on each arm,

elbow and wrist. Men who are devoted to Shiva wear three on the upavita.

Finally, it is held that five must be worn around the waist. O Parameshvari!

If a person wears that many rudrakshas, his form is like that of Mahesha,

and everyone prostrates before him. When such a person is seated in

dhyana, people say, “He is Shiva” or “He is Hara”. When they see him,

they are freed from all their sins. This is said to be the norm when there are

eleven hundred rudrakshas. If that many are not available, there is another

auspicious procedure. I will speak about that.502 One rudraksha must be

worn on the tuft of hair, thirty on the head, fifty around the neck, sixteen on

each of the arms, twelve on each of the wrists and five hundred on the

shoulders. A mala or upavita will be fashioned out of one hundred and

eight. In this way, a person who is firm in his vows will wear one thousand

rudrakshas. When his mind is like that, he is like Rudra himself and all the

gods bow down before him. O lord of sages!503 One rudraksha on the tuft of

hair, forty on the head, thirty-two around the neck, one hundred and eight

on the chest, six in each of the ears and sixteen on each of the arms.

Depending on the size of the wrist, double that number504 can be worn on

the wrist. When a person happily wears this number, he becomes Shiva’s

great devotee. He becomes like Shiva and is worthy of worship. All the

others look at him and worship him.’”’

‘“‘It must be worn on the head with a mantra to Ishana. It must be worn

on the ears with the mantra to Tatpurusha.505 It must be worn around the

neck and also on the chest with the mantra to Aghora. An intelligent person

will wear it on the wrist with the bija mantra to Aghora. A string fashioned

out of fifteen rudrakshas will be worn around the stomach, with a mantra to

Vamadeva. Three, five or seven malas can be worn with the panchabrahma

mantra. Alternatively, all the rudrakshas can be worn with the mula

mantra.506 Liquor, flesh, garlic, onion, the shigrum horseradish,

shleshmataka507 and vit-varaha508 must be avoided. O Uma! It is

recommended that a brahmana should wear a white rudraksha, a kshatriya

should happily wear a red rudraksha, a vaishya should wear a yellow

rudraksha every day and a shudra must necessarily wear a black rudraksha.

This is the path indicated in the shruti texts. Irrespective of varna and

irrespective of whether one is a householder, resides in the forest or is a

mendicant, this secret and supreme rule must be followed and must not be

violated. Everything can be obtained if one wears rudraksha in the proper

way. Otherwise, one goes to hell. If one desires the auspicious, one should

not wear one that is smaller than an amalaka in weight, is broken, has

protrusions, has been bitten by worms, has undesirable holes or is inferior

in any way. A rudraksha that is the size of a chickpea must be avoided. O

Uma! Rudraksha is a subtle form of my lingam and is always praised.

Following Shiva’s command, all the ashramas and varnas, women and

shudras, should wear it. Those who are mendicants must always use

Pranava to wear rudraksha. If he wears it in the morning, he is freed from

all sins committed during the night. If he wears it at night, he is freed from

all sins committed during the day. This is also true of morning, midday and

evening. In this world, those who wear Tripundraka, matted hair and

rudraksha, do not go to Yama’s world. “Those who are radiant with a single

rudraksha on their head, wear a Tripundraka in the middle of the forehead

and those who perform japa with the panchakshara mantra, must be

worshipped by you.509 They are indeed virtuous people. Bring to Yama’s

abode a person who does not have rudraksha on his limbs, Tripundraka on

his forehead and the panchakshara mantra in his mouth. Those who wear

bhasma and rudraksha possess powers, known and unknown. They must be

worshipped by all of us and must never be brought here.” In this way,

Kala510 instructed his servants. All of them were silent and extremely

surprised and agreed. O Mahadevi! Thus, rudraksha destroys all sins. Those

who wear it are loved by me and are pure. O Parvati! Even if such a person

has committed sins, he is purified. A person who wears rudraksha on his

hands, arms and heads cannot be killed by any being and roams around the

earth in Rudra’s form. He must always be worshipped by all the gods and

asuras. Since he destroys the sins of anyone who sees him, he is

worshipped like Shiva. If a person is not liberated through dhyana and

jnana, he must wear rudraksha. He is freed from all sins and attains the

supreme destination. When a person performs japa with a mantra, the

auspicious qualities become one crore times more if he wears a rudraksha.

If a man wears it, he obtains good merits that are ten crore times more. O

Devi! As long as a living being wears it on his body, till such time he is

protected against untimely death. When one sees a person with Tripundraka

and rudraksha on his limbs, a person who is performing japa with

Mahamritunjaya mantra, one obtains the fruits of seeing Rudra himself. He

is loved by the five divinities.511 He is loved by all devas. O beloved!

Wearing a mala of rudraksha, a devotee should perform japa with all the

mantras. Devotees of Vishnu and other devas also wear rudraksha without

any hesitation. In particular, devotees of Rudra always wear rudraksha.’”’

‘“‘There are said to be different kinds of rudrakshas. I will speak about

their differences. O Parvati! Listen faithfully. They bestow objects of

pleasure and emancipation. A rudraksha with a single face is Shiva himself

and bestows the fruits of objects of pleasure and emancipation. As soon as

one sees it, sins like the killing of a brahmana are dispelled. Where it is

worshipped, Lakshmi cannot be far away. All kinds of calamities are

destroyed and everything desired is obtained. One with two faces is Isha,

lord of devas. It bestows as fruit everything that is desired. In particular, this

rudraksha swiftly destroys the sin of killing a cow. A rudraksha with three

faces is always a direct means of attaining the objective. Through its

powers, all kinds of learning become firmly established. One with four

faces is Brahma himself. It destroys the sin of killing a man. If one sees it,

or touches it, the fruits of the four purusharthas are obtained. One with five

faces is the Lord Rudra himself and is named Kalagni. It bestows every

kind of emancipation and everything that is wished for. One with five faces

destroys all sins, such as having intercourse with someone one shouldn’t

have intercourse with or eating something one shouldn’t eat. One with six

faces is Kartikeya and should be worn on the right arm. There is no doubt

that one is freed from sins like the killing of a brahmana. O Maheshani!

One with seven faces is named Ananga. O Devi! If one wears it, a poor

person becomes a lord. A rudraksha with eight faces is known as Vasumurti

and Bhairava. If a person wears it, he lives for the complete lifespan. After

death, he becomes a wielder of the trident. One with nine faces is known as

Bhairava or the sage Kapila. O Maheshvari! Durga, with her nine forms,512

is established in it. With supreme devotion, such a rudraksha should be

worn on the left hand. There is no doubt that such a person becomes a lord

of everything, like me. O Maheshani! One with ten faces is the divinity

Janardana himself. O Devi! O Ishi! If one wears it, one obtains everything

that is desired. O Parameshvari! A rudraksha with eleven faces is Rudra. If

one wears it, one becomes victorious everywhere. A rudraksha with twelve

faces should be worn on the hair of the head. All the twelve Adityas are

present in it.513 One with thirteen faces is known as Vishvadeva. A man who

wears it obtains everything that he wishes for. He has good fortune and

everything auspicious. One with fourteen faces is the supreme Shiva. If one

devotedly wears it on the head, all sins are destroyed. O daughter of the lord

of the mountains! I have thus spoken about differences among rudrakshas,

differences based on the number of faces they possess. I will now tell you

about the respective mantras. Listen lovingly. For one face, AUM Hrim

Namah. For two faces, AUM Namah. For three faces, AUM Klim Namah.

For four faces, AUM Hrim Namah. For five faces, AUM Hrim Namah. For

six faces, AUM Hrim Hum Namah. For seven faces, AUM Hrum Namah.

For eight faces, AUM Hum Namah. For nine faces, AUM Hrim Hum

Namah. For ten faces, AUM Hrim Namah Namah. For eleven faces, AUM

Hrim Hum Namah. For twelve faces, AUM Krim Kshoum Roum Namah.

For thirteen faces, AUM Hrim Namah. For fourteen faces, AUM Namah.

For success in achieving everything one wishes for, full of faith and

devotion, one should wear a rudraksha with the respective mantra. One will

then be freed of laziness. If any man on earth wears a rudraksha without the

mantra, he goes to a terrible hell for the duration of fourteen Indras.514 On

seeing a mala of rudrakshas, bhutas, pretas, pishachas, dakinis, shakinis,

others who cause harm and any other artificial creations due to abhichara

maintain a distance.515 They are scared of this image. O Devi! O Parvati! On

seeing a mala of rudrakshas, Shiva, Vishnu, Ganapati, Surya and other gods

are pleased. O Maheshvari! On knowing about this greatness of rudraksha,

it must be properly worn, along with mantras, so that devotion and dharma

are enhanced.’”’

‘Suta concluded, “Shiva, the paramatman, spoke in this way to the

daughter of the mountain, about the greatness of bhasma and rudraksha and

about how they yield objects of pleasure and emancipation. It should be

known that a person who wears bhasma and rudraksha is loved by Shiva.

There is no doubt that wearing them increases powers and confers objects

of pleasure and emancipation. A person who wears bhasma and rudraksha

is spoken of as Shiva’s devotee. A person who is devoted to performing

japa with the panchakshara mantra is inclined to be complete. If one

worships Mahadeva without bhasma, Tripundraka and a mala of

rudrakshas, this does not yield the desired fruits. O lord among sages! I

have told you everything that I have been asked about earlier—the

greatness of bhasma and rudraksha and about how they ensure prosperity

and everything wished for. If one constantly listens to this greatness of

bhasma and rudraksha, with devotion in one’s mind, one obtains everything

one desires. This is a supreme and auspicious account. In this world, such a

person enjoys every kind of happiness and has sons and grandsons. In the

world hereafter, he is exceedingly loved by Shiva and obtains emancipation.

O lords among sages! I have narrated Vidyeshvara Samhita to you. This

yields every kind of success. Because of Shiva’s command, it always

bestows emancipation.”’

This ends Vidhyeshvara Samhita.

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Rudra Samhita

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Srishti Khanda

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Chapter 33-3.1(1) (The Sages Ask)

‘I prostrate myself before Shri Ganesha. I prostrate myself before Gouri

and Shankara. This begins the second Samhita, Rudra Samhita. Gouri’s

husband is the cause behind the creation, preservation and dissolution of the

universe. He is the one who knows the truth. He is infinite in his deeds. He

resorts to maya but is himself beyond maya. His form cannot be thought of.

His unblemished form is pure understanding. I prostrate myself before that

Shiva. I prostrate myself before the infinite Shiva, who exists before

Prakriti. He is the tranquil Purushottama. Using his own maya, he has

created everything. Like space, he is inside it and outside it. I prostrate

myself before Shiva, whose own secret form is not manifest. He himself

acted so as to create this universe. The universe constantly revolves around

him, just as pieces of iron do around a magnet.’

Vyasa said, ‘Shambhu is the father of the universe. Shivaa is the mother

of the universe. Ganadhisha516 is their son. I will describe after seeking

refuge with them. On one occasion, the sages who were residents of

Naimisharanya, Shounaka and others, were filled with supreme devotion

and asked Suta.’

‘The rishis said, “We have heard the virtuous and auspicious account of

Videyshvara Samhita. This beautiful account speaks of the objective and the

means and is loved by devotees. O Suta! O immensely fortunate one! O

Suta! May you be happy and live forever. O father!517 Please make us hear

Shankara’s supreme account. This undecaying jnana is like amrita. We

have drunk this account from your mouth, which is like a lotus. However,

we are still not content. O unblemished one! Therefore, we wish to ask you

something again. Through Vyasa’s favours, you know everything and have

accomplished your objective. There is nothing that is unknown to you, the

past, the present and the future. Because of your devotion, you obtained the

supreme compassion of your guru, Vyasa. In particular, you have got to

know everything. You have made your life meaningful and successful. O

wise one! Please tell us now about Shiva’s supreme form. Especially tell us

about the divine conduct of Shiva and Shivaa. Maheshvara is nirguna. In

this world, how does he assume a saguna form? Despite reflecting on it, we

do not know Shiva’s true nature. Before creation, in what manner is

Shambhu’s own form established? In the midst of creation, how does the

Lord continue to engage in his pastimes? When it is the end, how is the

divinity Maheshvara established? How is Shankara, who brings

auspiciousness to the world, pleased?518 When Mahesha is pleased, what

auspicious fruits does he bestow on his own devotees and on others? Please

tell us all this. We have heard that Bhagavan is instantly pleased. Full of

compassion, he is unable to witness great exertions made by his devotees.

Brahma, Vishnu and Mahesha—these three have originated from the

divinity Shiva’s body. When Mahesha is complete, he is himself like

another Shiva. Please tell us about his manifestations, and especially about

his conduct. O lord! Please also tell us about Uma’s origin and her

marriage, about their domestic life and their supreme pastimes. O

unblemished one! You should tell us all this and anything else worth

narrating.”’

Vyasa said, ‘Thus asked, Suta was filled with joy. He remembered

Shambhu’s lotus feet and replied to the lords among sages.’

‘Suta said, “O lords among sages! You have asked a proper question. You

are blessed. Your intelligence is such that faith has been generated towards

Sadashiva’s account. Questions about Sadashiva’s account purify three

kinds of men and women, those who ask, those who narrate and those who

hear. It is like the waters of Jahnavi. O brahmanas! Except for those who

kill animals, which man will not be delighted at a recital of Shambhu’s

qualities? It always delights three kinds of people. When it is recited by a

person who has extinguished thirst, it is like medication for this disease of

worldly existence. It delights the mind and the ears and bestows every

objective. According to my intelligence, I will tell you about the substance

of your questions and about Shiva’s pastimes. O brahmanas! Please listen

lovingly. What you have asked me is exactly what Narada asked his

father,519 when he was sent by Hari, who is nothing other than a form of

Shiva. Brahma is Shiva’s devotee. Therefore, on hearing his son’s words,

his mind was pleased. Full of delight and joy, he spoke about Shiva’s fame

to that excellent sage.”’

Vyasa continued, ‘Hearing the words spoken by Suta, the excellent

brahmanas were filled with curiosity and asked about that excellent

conversation.’

‘The rishis said, “O Suta! O immensely fortunate one! O Suta! O

immensely intelligent one! O Shiva’s supreme devotee! Hearing your

enchanting words, our minds have been filled with curiosity. When did this

great conversation, which generates happiness, between Vidhatri and

Narada occur? That conversation was about Girisha’s supreme pastimes,

and it frees one from worldly existence. O father! Please tell us about the

conversation that occurred earlier between Vidhatri and Narada about

Shankara’s fame. Tell us about the substance of the questions.”’

Vyasa continued, ‘Hearing the words of the sages, who had cleansed their

atmans, Suta was greatly delighted and replied, detailing that conversation.’

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Chapter 34-3.1(2) (Narada’s Austerities and

Pride)

‘Suta said, “Narada, supreme among sages and Brahma’s son, was

humble in his atman. On one occasion, he made up his mind to engage in

austerities. There is an extremely beautiful cave in the Himalaya mountains.

With great force, the celestial river always flows near it. There is a great

and divine hermitage there, full of many kinds of ornaments. Narada, who

possesses divine insight, went there for austerities. Seeing that hermitage,

the tiger among sages performed austerities for a very long time. He was

silent and sat firmly in asana. Pure in his intelligence, he practiced

pranayama. The sage was in samadhi and the vijnana, ‘I am the brahman’,

was generated. O brahmanas! The brahman was directly manifested before

him. In this way, Narada, supreme among sages, engaged in austerities. As

he performed the austerities, the mind of Shunasira520 was tormented and

agitated. He thought in his mind, ‘The sage desires my kingdom.’ Hari

made efforts to bring about impediments. Shakra, the leader of devas,

thought of Smara in his mind. Kama swiftly arrived there, along with his

queen, who possessed an inclination similar to his, and the son.521 Seeing

that Kama had come, the lord, the king of the gods, addressed him. He was

crooked in intelligence when it came to his selfish interests, and he spoke to

him quickly. Indra said, ‘O noble friend! O immensely valiant one! O one

who always does what is good for me! Listen affectionately to my words

and act so as to help me. Through your prowess, I have destroyed the pride

of many ascetics. O friend! The stability of my kingdom has always been

based on your favours. The sage Narada is tormenting himself through

austerities in a cave in the Himalaya mountains. His mind has turned

towards becoming the lord of the universe and he is firm in his control. I am

scared that he may ask Vidhatri for my kingdom. Therefore, go there right

now and create impediments in the path of his austerities.’ Thus addressed

by the great Indra, Kama went there, with his beloved Madhu.522 Having

gone there, in his pride, he thought of possible means. He quickly used all

of his own skills. Vasanta also used all his own powers of intoxication. O

excellent sages! But this did not cause the least bit of mental agitation to the

sage. Through Mahesha’s favours, his pride was destroyed. O Shounaka and

others! Listen lovingly to the reason. Because of Ishvara’s favours, Smara

had no powers. It was at this spot that Shambhu, Smara’s enemy, had

performed great austerities. It was at this spot that he had destroyed Kama,

who used to disturb the austerities of sages. So that Kama might come back

to life, Rati had entreated the gods. Requested by them, Shankara, who

bestows prosperity on the worlds, had replied. ‘O gods! After some time,

Smara will come back to life again. But Smara’s artifices will never work in

this place. O immortals! The bit of ground that can be seen by people from

this spot will be immune to the power of Kama’s arrows. There is no doubt

about this.’ Since Shambhu had said this, Kama had made futile efforts

against Narada. He quickly returned to Indra in heaven. Smara told him

everything, about how he had no power against the sage. Madhu’s beloved

was then commanded to return to his own abode.”’

‘“The lord of the gods was astounded at this and praised Narada. He did

not know about the true account and was confounded by Shiva’s maya. All

beings find it impossible to understand Shambhu’s maya. Other than

devotees who have surrendered their atmans to him, everyone in the

universe is confounded. Through Isha’s favours, Narada remained in that

spot for a long time. When he thought that he had completed the austerities,

the sage stopped. Thinking that he had defeated Kama himself, the lord

among sages was proud. Confounded by Shiva’s maya, he was deprived of

true jnana. O supreme sages! Shambhu’s great maya is blessed. It is

blessed. Vishnu, Brahma and others cannot see its progress. Narada,

supreme among sages, was also confounded by it. Insolent, he went quickly

to Kailasa to report what he had done. Proud, the sage told Rudra about

everything he had done. He took himself to be a great-souled one. Having

conquered Smara, he thought that he was his own master. Hearing this,

Shankara, who loves his devotees, spoke. He spoke to the ignorant one

whose intelligence had been distorted because of his own maya. Rudra said,

‘O son! O Narada! O wise one! You are blessed. But do not speak like this

anywhere else, especially in front of Hari. Even if you are asked, you

should not speak about what you have done, as you have done now. This is

a secret. This must always be a secret and you must never speak about it. I

am especially telling you this because I love you the most. You are Vishnu’s

devotee and anyone who is his devotee is my follower.’ The Lord Rudra,

the origin of creation, told him this in many ways. However, Narada was

still confounded by Shiva’s maya and did not pay heed to these beneficial

words. The course of karma is powerful and even discriminating people

cannot fathom it. Shankara’s wishes can never be countered by people.”’

‘“The noble sage went to Brahma’s world. Bowing down before Vidhatri,

he told him how he had defeated Kama through the strength of his

austerities. Hearing this, Vidhatri remembered Shambhu’s lotus feet and got

to know everything about the real reason. Therefore, he tried to restrain his

son. Narada is supreme among those who possess jnana. But he was

confounded by Shiva’s maya. Therefore, he did not pay heed to the

beneficial words Vidhatri had spoken. Insolence had sprouted firmly in his

mind. Whatever Shiva wishes is what happens in the world. The entire

universe is subject to his control and follows his words. With his

intelligence destroyed, Narada swiftly went to Vishnu’s world. With the

sprout of insolence firm in his mind, he wished to tell him about what he

himself had done. Vishnu saw that the sage Narada had arrived. He got up

affectionately, advanced slowly towards him and embraced him. He made

him sit down on his own seat. Hari remembered Shiva’s lotus feet and

desiring to destroy Narada’s insolence, addressed him in these words.

Vishnu said, ‘O son! Where have you come from and why have you come

here? O tiger among sages! You are blessed. Because of your arrival, I have

become like a tirtha.’ Hearing Vishnu’s words, the proud sage, Narada, told

him everything about what he had done. He was insolent and overwhelmed

by pride. Hearing the sage’s words, Vishnu remembered Shiva’s lotus feet

in his heart and got to know everything about the reason for the pride. Hari

was Shiva’s devotee, and his atman was immersed in Shiva. Therefore, he

devotedly joined his hands together in salutation, and with his head

lowered, praised Girisha Parameshvara. Vishnu said, ‘O lord of the gods! O

Mahadeva! O Parameshvara! Please show me your favours. O Shiva. You

are blessed. Your maya is blessed. It confounds everyone.’ In this way, he

praised Shiva, the paramatman. He closed his eyes and meditated on his

lotus feet, before stopping. Knowing what Shankara was planning to do, the

preserver of the universe followed Shiva’s instructions and spoke pleasantly

to the supreme sage. Vishnu said, ‘O tiger among sages! You are blessed.

You are a store of austerities, and your intelligence is extensive. O sage!

Desire and delusion only affect those in whom the three types of devotion

do not exist.523 Because of that deviation, many kinds of miseries arise. But

you are faithfully devoted to brahmacharya and always possess jnana and

non-attachment. How can a deviation like desire arise in you? You are

intelligent and your mind does not suffer from any deviation.’ The excellent

sage heard many such words of praise. Smiling within his heart, he bent

down and replied to Hari in these words. Narada said, ‘O lord! As long as

you show me your compassion, how can Smara have any powers over me?’

Saying this, the sage bent down before Hari and went wherever he wanted

to go.”’

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Chapter 35-3.1(3) (Narada and the Svayamvara)

“The rishis said, “O Suta! O immensely fortunate one! O Suta! O Vyasa’s

disciple! We prostrate ourselves before you. O father! You have shown us

your favours and narrated an extraordinary account. O father! What did

Hari do after Narada had left? Where did Narada go? You should tell us

that.”’

Vyasa said, ‘Hearing their words, the learned Suta, supreme among those

who knew the accounts of the Puranas, remembered Shiva, who is behind

every origin, and replied.’

‘Suta said, “Vishnu is accomplished in the use of maya. When the sage

Narada left, as he wished, he followed Shiva’s wishes and swiftly extended

his maya. He constructed a great city in the middle of the sage’s path. It was

one hundred yojanas in expanse and wonderful and extremely agreeable. It

was more beautiful than heaven and was decorated with many kinds of

objects. Excellent men and women, from all the four varnas, were amusing

themselves. It was supreme. There, the prosperous King Shilanidhi was

arranging for the svayamvara524 of his daughter and there were great

festivities. All kinds of princes assembled from the four directions. They

were handsome, attired in many kinds of garments. They were eager that

the maiden should choose them. Seeing this beautiful city, Narada was

overcome with delusion. Full of curiosity and desire, he went to the king’s

gate. Seeing that the noble sage had arrived, King Shilanidhi made him sit

on an excellent bejewelled throne. The king summoned his beautiful

daughter, named Shrimati. He asked her to prostrate herself at Narada’s

feet. Seeing the maiden, the sage Narada was amazed and asked, ‘O king!

Who is this immensely fortunate maiden? She is like a daughter of the

gods.’ Hearing his words, the king joined his hands in salutation and

replied, ‘O sage! She is my daughter. Her name is Shrimati. The time has

come to bestow the auspicious one and she is in search of a groom. She

possesses all the auspicious signs, and the time has come for her

svayamvara. O sage! Please tell me affectionately about her destiny, what

has been ordained since birth. Please tell me what kind of groom my

daughter will get.’ Thus addressed, the tiger among sages was overwhelmed

by desire and wanted her. Narada addressed the king in these words. ‘O lord

of the earth! This daughter of yours possesses all the auspicious signs. She

is immensely fortunate and blessed. Like Lakshmi, she is a store of

qualities. Her husband will certainly be a lord of everything, a brave one

who cannot be vanquished. He will be a lord, like Girisha. He will be an

excellent god who vanquishes even Kama.’ Telling the king this, the sage

took his leave and went away, wherever he willed. He was confounded by

Shiva’s maya and overwhelmed with desire. In this mind, the sage started to

think, ‘How can I possibly get her? In a svayamvara full of kings, how can

she possibly choose me? Every woman always loves beauty. There is no

doubt that if I show her such a form, she will come under my control.’

Thinking this, the excellent sage made up his mind to assume Vishnu’s

form. Distracted by desire, Narada quickly went to Vishnu’s world. He

prostrated himself before Hrishikesha525 and addressed him in these words.

‘In private, I will tell you everything about what happened to me.’ Wishing

to do what Shiva wanted, Shrisha Keshava told the sage, ‘Please tell me.’

Narada replied, ‘The excellent King Shilanidhi is devoted to you. His

daughter, Shrimati, is large-eyed and beautiful in form. She is famous as

someone who confuses the worlds and is the most beautiful woman in the

three worlds. O Vishnu! I wish to marry her quickly.’ Following her wishes,

the lord of the earth has organized a svayamvara for her. From the four

directions, thousands of princes have arrived. If you grant me your form, I

will certainly be able to obtain her. Unless I have your form, she will not

place the garland of victory around my neck. O protector! Please grant me

your form. I am your beloved servant. Please let it be such that the princess

Shrimati chooses me.’ Hearing the sage’s words, Madhusudana laughed.

Since he knew about Shankara’s lordship, he was full of compassion and

replied. Vishnu said, ‘O sage! You can go wherever you want. I will do

what is beneficial for you, just as a physician treats a person who is

afflicted. After all, you are my beloved.’ Saying this, Vishnu gave the sage

the face of a monkey.526 Having shown him his favours and given him this

form, he vanished.”’

‘“Thus addressed, the sage was delighted that he had received Hari’s

form. He thought that he had been successful in his objective but did not

comprehend the true intent. Narada, the excellent sage, swiftly went to the

place where the svayamvara was being held, where all the princes had

assembled. There was a divine assembly hall for the svayamvara, full of

princes. O Indras among brahmanas! It resembled a second assembly hall

of Shakra’s. Narada went and sat down in the king’s assembly. He sat there

and thought, his mind full of delight, ‘Since I am in Vishnu’s form, there is

no doubt that she will choose me.’ The excellent sage did not know that his

face was malformed. All the men assembled there only saw the sage in his

former form. O brahmanas! The princes and others did not realize that there

was a difference. To protect him, two of Rudra’s ganas had arrived there.

They assumed the forms of brahmanas and knew the secret about the

difference. Taking the sage to be a fool, the two ganas approached him. As

they conversed among themselves, they laughed at him. ‘Behold Narada’s

form. It is as excellent as Vishnu’s, but the face is that of a monkey. It is

malformed and fearful. This one is confounded by desire and wants the

king’s daughter.’ They addressed each other in these words and laughed at

him. However, since he was overwhelmed by desire, though he heard their

words, he did not comprehend the true meaning. Deluded by desire, the

sage looked at Shrimati. At this time, the beautiful-limbed king’s daughter

left the inner quarters and arrived there, surrounded by women. Auspicious

in qualities, she held a beautiful golden garland in her hand. As she stood

there, in the midst of the svayamvara hall, she was as resplendent as

Rama.527 With the garland, the one who was excellent in her vows went

around everywhere in the assembly hall. As she sought her desired groom,

the princess was radiant. She saw the sage, with Vishnu’s body and the face

of a monkey and was angered. With a cheerful mind, she turned her gaze

away and went elsewhere. She did not find anyone she desired in that

svayamvara hall. She did not bestow the garland on anyone present there.

Meanwhile, Vishnu arrived there, in the disguise of a king. She did not look

at anyone else, but only looked at him. As she looked at him, her face,

which was like a lotus, bloomed. The beautiful lady placed the garland

around his neck. In the disguise of a king, the lord Vishnu accepted her and

instantly vanished from the spot, returning to his own abode with her. All

the princes lost any hopes of getting Shrimati. The sage still suffered from

desire and was extremely distracted. His words faltered. Rudra’s two ganas,

accomplished in jnana, who were in the forms of brahmanas, spoke to him.

The ganas said, ‘O Narada! O sage! Your being confused by Madana is

futile. You desire her but look at your own face. It is that of a despicable

monkey.’ Hearing their words, Narada was astounded. Confounded by

Shiva’s maya, he looked at his face in a mirror. Seeing that his face was like

that of a monkey, he was filled with instant rage. Confounded, the sage

cursed the two ganas, ‘Since the two of you have laughed at me, you will

be born as brahmanas. But though the seed will be that of a brahmana,

your forms will be that of rakshasas.’ Hearing this, Hara’s ganas, excellent

in jnana, did not curse back in return. Since they knew the sage was

deluded, they did not say anything. Those two brahmanas were indifferent.

They returned to their own abodes, praising Shiva. They thought that

everything is always determined by Shiva’s wishes.”’

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Chapter 36-3.1(4) (Narada Curses Vishnu)

‘The rishis said, “O Suta! O immensely fortunate one! O Suta! O

immensely wise one! You have narrated an extraordinary account.

Shambhu’s maya is blessed. Everything mobile and immobile is under its

control. The two ganas followed the wishes of Lord Shambu and departed.

Distracted by desire, what did the angry sage Narada do?”’

‘Suta replied, “Confounded, the sage cursed them, as he willed.

Following Girisha’s wishes, he looked at his face in a mirror and saw his

own form. Because of Shiva’s wishes, he did not understand.528 But he

remembered and decided Hari had done some deception. Full of rage that

was impossible to tolerate, he went to Vishnu’s world. Like a fire fed with

kindling, he addressed him in angry words. Because of Shiva’s wishes, his

jnana was destroyed, and he used vile and taunting words. Narada said, ‘O

Hari! You are extremely wicked and deceitful. You bemuse the world. You

cannot tolerate another person’s enterprise and resort to filthy maya. Earlier,

you assumed the form of Mohini and perpetrated a fraud.529 You made the

asuras drink varuni instead of amrita. O Hari! If Maheshvara Rudra had not

taken pity on you and drunk the poison, all your maya would have been

destroyed and would no longer be resplendent. O Vishnu! Any path that

involves deception is especially liked by you. Your nature has never been

virtuous, but the Lord has ensured that you are independent. Shiva, the

parmatman, did not do what was right. Thinking of your power and

strength and understanding what you do, he is repenting the independence

he bestowed on you. Citing the Vedas he himself uttered, he has said that

brahmanas are supreme. O Hari! Knowing this, today I will use my powers

to instruct you, so that you never do something like this anywhere again.

Till now, you have acted fearlessly because you have not come into contact

with anyone who possesses superior spirit. O Vishnu! You will now receive

the fruits of what you have yourself done.’ The sage was still deluded by

maya. Saying this, overcome with rage, he displayed a brahmana’s energy

and cursed Hari. ‘O Vishnu! For the sake of a woman, you agitated me and

deceived me. You will now suffer distress in the very form in which you

caused such deception. In that form, you will be born as a human on earth

and suffer miseries. The face that you created will become your aide.530 You

will suffer miseries on account of being separated from a woman and will

undergo great misery. Deluded by ignorance, you will generally follow the

path a human takes.’ Narada was himself deluded by ignorance and cursed

Hari in this way. Praising it since it had originated with Shambhu, Vishnu

accepted the curse. Meanwhile, in his great pastime, Shambhu took away

the delusion he had caused. With the maya of his delusion gone, Narada got

back his jnana. When the maya vanished, he became as intelligent as he had

been earlier. Narada was amazed in his mind. With his understanding

restored, he was no longer agitated. Because of remorse, he repeatedly

condemned himself. He also praised Shambhu’s maya, which could also

delude learned people. The sage got to know everything and realize that he

had been confounded by maya. Narada, the greatest of Vishnu’s devotees,

fell down at Vishnu’s feet. He presented himself before Hari and spoke

these words. ‘My evil intelligence has now gone. Confounded by evil

intelligence, I have earlier addressed you in wicked words. O lord! I have

also invoked a curse on you. Please make that futile. Otherwise, because of

the great sin I have committed, I will certainly go to hell. O Hari! What can

one do? I am your servant. Please command me, so that I can destroy all my

sins and not go to hell.’ Saying this, the supreme sage again fell down at

Vishnu’s feet. His intelligence was excellent now and he fell down, full of

repentance.”’

‘“At this, Vishnu raised him up and addressed him in amiable words.

Vishnu said, ‘Do not suffer from remorse. There is no doubt that you are my

greatest devotee. O son! Listen to what I say. This will certainly ensure a

great benefit to you. Shiva’s power will ensure that you do not go to hell.

Confounded by your insolence, you showed disrespect to Shiva’s words. He

is the one who gave you such fruits. He is the one who bestows fruits of

karma. Be certain in your mind that everything is the result of Shiva’s

wishes. Parameshvara Shankara is the lord who takes away insolence. He is

the supreme brahman. He is the paramatman. He is the one who kindles

understanding about sacchidananda. He is nirguna. He is without

transformation. He is beyond sattva, rajas and tamas. He gathers up his

own maya and assumes three different forms. His nirguna atman has the

forms of Brahma, Vishnu and Mahesha. He is nirguna. In his nirguna form,

he is known as Shiva. He is Maheshvara, the paramatman. He is the

supreme brahman, without decay. He is chanted about as the infinite

Mahadeva. Vidhatri exists as the creator to serve him, and I as the preserver

of the universe. He is always everything himself and assumes the form of

Rudra as the destroyer. In his form of Shiva, he is only a witness, distinct

from his maya. He is nirguna and does what he wills. He indulges in his

pastimes and shows favours to his devotees. O Narada! O sage! Listen to an

excellent means whereby you will obtain happiness. He is the one who

destroys every kind of sin. He always bestows objects of pleasure and

emancipation. Casting aside all your doubts, praise Shankara’s fame.

Always, single-mindedly, perform japa with the stotram that mentions

Shiva’s one hundred names.531 If you perform japa with that, all your sins

will be swiftly destroyed.’ Having told Narada this, full of compassion,

Vishnu again spoke to him. ‘O sage! Do not grieve. You have done nothing.

There is no doubt that Shambhu did all this, as a result of his own wishes.

He is the one who took away your divine intelligence and made you suffer

on account of desire and insolence. Your mouth was an instrument and

Maheshvara used that to curse me. This is the way he manifests his action

in the world he himself has created. He is the one who conquers death. He

is like death unto Death. He is intent on saving his devotees. There is no

lord I love as much as I love Shiva. He is the one who bestows happiness.

He is the Parameshvara who bestows every kind of power on me. O sage!

Worship him. Always offer homage to him. Hear and sing about his fame.

Always worship him. A person who approaches Shankara in thought, words

and deeds is known as learned. He is spoken of as jivanmukta. Shiva’s name

blazes like a forest fire and reduces mountains of great sins to ashes. This is

the truth. There is no doubt that this is the truth. Many kinds of miseries

have sin as the cause. Shiva’s worship alone destroys them. There is

nothing else that destroys them completely. O sage! If a person always

seeks refuge with Shankara in thoughts, words and deeds, he is pure in his

atman. He is blessed and learned and knows the Vedas. Many kinds of

dharma are followed by those who are eager for instant fruits. All of them

have faith in the worship of the destroyer of Tripura. O great sage! As long

as Shiva is worshipped, sins are destroyed. All the sins on earth are

destroyed. This is true. O sage! There are many heaps of sins, the killing of

a brahmana and others. As soon as Shiva is remembered, they are

destroyed. This is the truth. I am telling you the truth. You have now

obtained Shiva’s name as a boat to cross the ocean that is samsara. There is

no doubt that sins, the cause of samsara, will be destroyed. O great sage!

For beings, sins are the root cause of samsara. There is no doubt that

Shiva’s name is an axe that severs it. If one is suffering from the forest

blaze of sins, one should drink the amrita of Shiva’s names. For those who

are scorched by the forest blaze of sins, there is no other means of finding

peace. When the nectar of Shiva’s names showers down and floods, there is

no doubt that one does not grieve any longer amidst the forest conflagration

of samsara. Men who do not possess faith towards Shankara suffer from

attachment and hatred in their atmans. But even people like that can

suddenly obtain emancipation. However, it is only if one has tormented

oneself through austerities for an infinite number of births that one develops

devotion towards Bhavani’s532 beloved. Devotion towards Shankara must be

generated. Any other ordinary course of action, which thinks of

worshipping others and ignores devotion towards Shiva, is futile. If without

thinking, a person ordinarily has devotion towards Shambhu, he can easily

obtain emancipation. That is my view. If a person has committed an infinite

number of sins, but possesses devotion towards Maheshvara, there is no

doubt that he is freed from all sins. This is just like trees being reduced to

ashes by a conflagration in the forest. In that way, sins are burnt down by

Shankara’s names. If a person constantly purifies his limbs with ashes and

is eager to worship Shiva, he crosses over the extremely difficult samsara,

which is so very difficult to cross. A man who is Virupaksha’s533 servant is

not touched by sins like stealing a brahmana’s possessions or killing many

brahmanas. Having looked at all the Vedas, it has certainly been determined

earlier that worshipping Shiva is the best means of destroying samsara.

Therefore, from now on, following the norms and carefully, attentively,

devotedly and constantly, worship Samba Sadhashiva Maheshvara.

Lovingly, cover yourself from head to foot with bhasma. Using the mantra

with six aksharas, perform japa to Shiva, who is famous in all the sacred

texts. Full of devotion, following the norms and using the mantras, make

efforts to devotedly wear rudraksha, loved by Shiva, on all your limbs.

Always hear Shiva’s account. Always speak about Shiva’s account.

Carefully and repeatedly, worship Shiva’s devotees. Without any

distraction, always seek refuge with Shiva. One always obtains bliss

through worshipping Shiva. Hold Shiva’s lotus feet within your pure heart.

O supreme among sages! First visit Shiva’s tirthas. Behold the infinite

greatness of Shankara, the paramatman. O sage! Later, go to

Anandavana,534 which is loved most by Shambhu. See Vishveshvara there

and devotedly perform worship. In particular, when you prostrate yourself

and praise him, you will be freed from doubts. O sage! Indeed, it is

recommended that you should go there. Thereafter, to accomplish your own

desires and following my command, faithfully go to Brahma’s world. O

sage! In particular, prostrate yourself and praise Vidhatri, your own father.

With a cheerful mind, ask him many things about Shiva’s greatness.

Brahma is foremost among Shiva’s devotees, and he will happily make you

hear about Shankara’s greatness and tell you about the praise with one

hundred names. O sage! From now on, become Shiva’s devotee, one who

seeks refuge with Shiva. You will obtain emancipation. Shiva will bestow a

special benediction on you.’ In this way, with a cheerful mind and

affectionately, Vishnu instructed the sage. He remembered Shiva, bowed

down and praised him, and vanished from the spot.”’

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Chapter 37-3.1(5) (Narada’s Visit to Kashi)

‘Suta said, “O brahmanas! When Hari vanished, the excellent sage,

Narada, wandered around the earth. Full of devotion, he saw Shiva lingams.

Shambhu’s two ganas got to know that Narada, divine in insight, was

roaming around and that his inclinations were now pleasant. They

approached him. Affectionately, the two ganas quickly touched his feet

with their heads. They clasped his feet so that they might be freed from

their curse and spoke to him. Shiva’s two ganas said, ‘O Brahma’s son! O

divine rishi! Listen cheerfully to our words. We are the ones who caused

offence to you earlier and we are not really brahmanas. O brahmana! O

sage! We are Hara’s ganas, who caused you offence earlier. At the time of

the svayamvara of the princess, your mind was confounded by maya, sent

by Paresha.535 You cursed us. Knowing that the time was not right, we

thought that silence means life. We have reaped the fruits of our own deeds,

and no one is to be blamed. O lord! Be pleased now and show us your

favours.’ The sage heard the words spoken by the devotee ganas, uttered

affectionately. Suffering from remorse, he replied lovingly. Narada said, ‘O

Mahadeva’s ganas! You are worthy of being respected by virtuous people.

Now that I have been freed from delusion, listen to my words. They are true

and will give you happiness. It is certain that because of Shiva’s command,

my intelligence deviated earlier. When I was deluded in every possible way,

I used blades of kusha grass536 to curse you. What I uttered was bound to

happen. O ganas! However, listen to my words now. I will tell you how you

will be saved from the curse. Please pardon my transgression. From the

semen of a supreme sage and because of his command, you will be born as

rakshasas. You will possess prosperity, strength and great power. You will

be in control of your senses. You will be Shiva’s devotees and you will rule

over all the kings in the cosmic egg. When your death is caused by one of

Shiva’s manifestations, you will be reinstated in your own positions.’

Hearing the words spoken by Narada, the great-souled sage, both Hara’s

ganas were delighted. They happily returned to their own abodes. Narada

was also greatly delighted. As his mind was focused on Shiva’s dhyana, he

roamed around the earth and saw many Shiva tirthas.”’

‘“The sage reached Kashi, resplendent above all the others. It is loved by

Shiva. It brings happiness to Shambhu. It is Shambhu’s own form. Having

seen Kashi, he accomplished his objective. He saw Kashinatha537 and

worshipped him. He was filled with great delight and supreme bliss.

Successful in his objective, the supreme sage resided happily in Kashi. He

prostrated himself before him538 and devotedly recited his account,

overwhelmed by love and affection. His mind constantly remembering

Shiva, he then went to Brahma’s world. His mind full of devotion towards

Shiva, he wished to ask about Shiva’s principles. Narada said, ‘O Brahma!

O one who know the nature of the brahman! O grandfather of the universe!

O lord! Through your favours, I know everything about Vishnu’s supreme

greatness and bhakti marga, jnana marga, the extremely difficult tapo

marga, dana marga and tirtha marga.539 I have heard about these. But I do

not know about Shiva’s principles or about the due order and rules under

which his worship has to be performed. O lord! Please also tell me about his

different kinds of conduct. O father! How can Shiva be nirguna while

Shankara is saguna? I do not know about Shiva’s principles, and I am

confounded by Shiva’s maya. Before creation, how was Shambhu

established in his own form? How does the lord sport in the midst of

creation? At the end, how is the divinity Maheshvara established? How is

Shankara Maheshvara, who bestows auspiciousness on the worlds, pleased

with his devotees or with those who are devoted to others? What fruits does

he bestow? O Vidhatri! Please tell me everything. I have heard that

Bhagavan is instantly pleased. He is full of compassion and cannot bear to

see great efforts made by his devotees. The three, Brahma, Vishnu and

Mahesha, originated as the divinity Shiva’s portions. Out of them, Mahesha

possesses all the portions and is therefore like another Shiva himself. Please

tell me about his manifestations and especially about his conduct. O lord!

Please also tell me about Uma’s manifestation and her marriage, in

particular, their domestic life and pastimes. O unblemished one! Please tell

me everything else that is worth describing. O lord of subjects! In

particular, please tell me about Shivaa’s origin and marriage and Guha’s

birth. O lord! I have already heard about all this from many but am not

satisfied. Therefore, I have sought refuge with you. Please show me your

favours.’ Hearing the words of Narada, who was born from his own body,

Brahma, the grandfather of the worlds, replied in the following words.”’

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Chapter 38-3.1(6) (Mahapralaya and Vishnu’s

Origin)

‘“Brahma said, ‘O brahmana! O supreme among those who understand!

You have asked a virtuous question. You have always been interested in the

welfare of the worlds and this will bring benefit to the worlds. When all the

worlds hear this, all their sins will be destroyed. Therefore, I will tell you

about Shiva’s tattva,540 which is without decay. Neither I nor Vishnu truly

know Shiva’s tattva, or his supreme form. Nor does anyone else know. At

the time of Mahapralaya,541 everything mobile and immobile is destroyed.

Everything is covered in darkness. The suns, the planets and the stars do not

exist. There is no moon. There is no night or day. There is no fire, wind,

earth or water. There is no Pradhana.542 Everything is empty, devoid of

energy. There is nothing that can be seen, nothing that can be described as

sound or touch. There is nothing manifest in the form of smell or form.

There is no taste and there are no directions. The only truth that exists is

darkness that cannot be penetrated with a needle. The only thing that exists

is what the sacred texts call ‘the cause, or the brahman’. In this situation,

nothing can be described as existent or non-existent. Yogis constantly

perceive it in the space that is within themselves. This is not something that

can be perceived through the mind or expressed in words. It has no name,

no form and no complexion. It is not thick or thin. It is not tall or short. It is

devoid of any notion of lightness or heaviness. It has neither an increase nor

a decrease. The sacred texts say that it instantly envelopes everything. It is

truth. It is jnana. It is infinite. It is supreme bliss. It is splendid. It cannot be

measured. It is without foundation. It is without transformation and without

form. It is nirguna. Yogis are capable of approaching it. It pervades

everything and is alone the cause. It is beyond doubt. It is without a

beginning. It is devoid of maya and hardships. It has no second. It is

without a beginning or an end. It has no development. It is pure

consciousness. That being the case, since it does not have an alternative, it

cannot be given a name or not be given a name. After some time, it decided

to have a second. Since it itself had no form, in its pastimes, it decided to

create an alternative that had form. This was auspicious and possessed all

the qualities of power. It possessed every kind of jnana. It could go

everywhere. It possessed every kind of form. It could see everything. It was

the cause of everything. It should be worshipped by everyone. It is the

beginning of everything. It constantly purifies everything. It thus thought of

this manifested form of Ishvara, one that was pure in form. The original

entity is without a second, without a beginning and without an end. It

illuminates everything and is in the form of consciousness. This is known as

the supreme and undecaying brahman, which can go everywhere. This is

without form. Having created the second, which has a manifest form, it

vanished. This manifested form is Sadashiva. Learned ones, in ancient

times and in current times, have spoken of it as Ishvara. From his own

portion, following his wishes and his pastimes, Ishvara created Shakti. He

created her from his own body, but she did not harm his body in any way.

This Shakti is devoid of transformation and different names are used for it

—Pradhana, Prakriti, Maya, Gunavati, Paraa and the mother of Buddhi

tattva. That Shakti is spoken of as Ambika, Prakriti and Ishvari. She is the

mother of the three divinities and is the prime cause. The auspicious one

possesses eight arms and a wonderful face. It is as if her face is always

radiant with the splendour of one thousand full moons. She is adorned with

many kinds of ornaments. She has many kinds of movements. Devi holds

many kinds of weapons, and her eyes are like full-blown lotuses. Her

energy cannot be imagined. She is the womb of everything. This Maya is

alone, but she has many kinds of unions. The supreme Purusha is Ishvara,

Shiva or Shambhu, and he has no other lord above him. He holds the

Mandakini543 on his head. He possesses three eyes and has the moon on his

forehead. He has five faces and a pleasant atman. He possesses ten arms

and wields a trident. He is as pure and fair as camphor. His body is smeared

with ashes. The brahman assumed the form known as Kala and along with

Shakti, created the kshetra known as Shivaloka. This is the supreme kshetra

known as Kashika.544 It is resplendent above everything else and is spoken

of as the place that bestows supreme nirvana. In that beautiful kshetra,

those two, in the form of supreme bliss and in supreme bliss, sported. O

sage! Even at the time of pralaya,545 that kshetra is never freed from Shiva

and Shivaa. Therefore, it is known as Avimukta.546 Earlier, the wielder of

Pinaka547 gave it the name of Anandavana, since the kshetra bestows bliss.

It came to be known as Avimukta later. Shiva and Shivaa sported in

Anandavana.’”’

‘“‘O divine rishi! They then wished that another being should be created.

Shiva thought, “Let him bear this great burden. Let us reside in Kashi and

only bestow nirvana. Through my favours, let him create, protect and

dissolve. When he is created, we will be able to enjoy ourselves in

Anandavana, with our minds not agitated by anything external adversely

affecting our joy.” Along with Shakti, Lord Parameshvara churned the

ocean of his thoughts and gathered up the jewel of sattva, the coral of rajas

and the crocodile of tamas. From a tenth portion on the left side of his

ocean of nectar, he created a being who was the most handsome in the three

worlds. Since there was an excess of sattva guna, this being was serene, as

deep and fathomless as an ocean. O sage! He was endowed with

forgiveness and there was no one who was his equal. His complexion was

that of blue sapphire. He was glorious and his eyes were like lotuses. His

form was golden, and he was clad in two excellent garments. He was

endowed with great radiance and his arms were like two staffs. He could

not be vanquished. That being prostrated himself before Shambhu

Parameshvara and said, “O Lord! Give me a name and assign a task to me.”

Hearing these words, Lord Shankara Mahesha smiled and replied in a voice

that rumbled like thunder. Shiva said, “Since you pervade everything, you

will be known by the name of Vishnu.548 But since you will bestow

happiness on your devotees, you will have many other names too. Be

steadfast and perform austerities, so that the supreme task can be

accomplished.” Saying this, he used his breath to breathe into him the

nigama texts.549 Achyuta prostrated himself before Shiva and undertook

extensive austerities. Along with Shakti and his companions, Parameshvara

vanished. Achyuta tormented himself through austerities for twelve

thousand divine years. However, he could not see his desired Lord, who is

always auspicious to behold. Vishnu was filled with doubt. He lovingly

thought of Shiva and remembered him in his heart. He wondered, “What

will I do now?” Meanwhile, Shiva’s auspicious voice was heard. “Since a

doubt has presented itself, you should undertake austerities again.” O

brahmana! Hearing this, he tormented himself through extremely terrible

austerities for a long period of time, following the path of dhyana.

Following the path of dhyana, understanding arose in the being known as

Vishnu. He was greatly delighted and amazed and thought, “What is truly

great?” As a result of Shiva’s maya and the exertion, many streams of water

started to flow from Vishnu’s limbs. O great sage! They covered everything

in that great void. This water has the form of the brahman and if one

touches it, sins are destroyed. The being Vishnu was exhausted and went to

sleep on that water. Supremely happy, he spent a long period of time in that

state of delusion. Thus, in conformity with the shruti texts, he got the name

of Narayana.550 Except for that Purusha, nothing else existed in nature then.

Meanwhile, other tattvas emerged from the great-souled one. O wise one! O

immensely intelligent one! Listen. I will tell you about them. Mahat came

into being from Prakriti. The three gunas emerged from Mahat. As a result

of differences between the three gunas, three kinds of ahamkara arose.551

Tanmatras552 were generated and so were the five gross elements. The

organs of action resulted and the organs of perception. O supreme among

rishis! I will tell you the number of the tattvas. All those that originate from

Prakriti are insentient. Purusha is not like that. Together, there are twenty-

four tattvas.553 Following Shiva’s command, he554 accepted them and

continued to sleep in what was a form of the brahman.’”’

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Chapter 39-3.1(7) (Dispute between Brahma and

Vishnu)

‘“Brahma said, ‘As the divinity Narayana slept, an excellent lotus

sprouted from his navel. It was gigantic. As a result of Shankara’s wishes, it

was suddenly generated. The stalk was infinitely long, and the pericarp was

resplendent. It was infinite yojanas wide. It was infinite yojanas tall. It was

wonderful and radiant, resembling the dazzle of one crore suns. It was

supremely beautiful and wonderful, excellent to behold. O child!

Parameshvara Shankara carefully exerted himself, as he had done earlier.

Shambhu created me from the right side of his body. O sage! Mahesha

swiftly covered me in his maya. He created us in his pastimes, and I

originated from the navel. O son! Since I was born in this way, I came to be

known as the one who was born from a golden womb.555 I possessed four

faces and a red complexion. The Tripundraka was on my forehead.

Confounded by the maya, I did not know anything other than the lotus. O

son! My father had created me from his own body, but my knowledge was

weak. “Who am I? Where have I come from? What is the task that has been

assigned to me? Whose son am I? Who has created me now?” These were

the doubts that surfaced in my mind. “Why am I confused in this way? It

should indeed be easy to obtain the knowledge. There is this lotus flower,

and its place of origin must be down below. There is no doubt that my

creator will be there.” Thinking this, I began to climb down the lotus. O

sage! I proceeded from one part of the stalk to another part of the stalk, and

this continued for one hundred years. But I could not reach the excellent

place from which the lotus had originated. I was again filled with doubt and

was eager to climb up the stalk. O sage! Using parts of the stalk, I started to

climb up the lotus. But just as I could not reach the root of the lotus, in my

confusion, I couldn’t find the top either. Using parts of the stalk, I wandered

around again for one hundred years. After this, in a state of confusion, I

stopped for a while. O sage! At this time, following Shiva’s wish an

extremely auspicious voice was heard from the sky and it destroyed my

confusion. “Perform austerities.” Hearing these words from the sky, I made

efforts to torment myself through terrible austerities and did this for twelve

years, so that I might be able to see my father.’”’

‘“‘Then, so as to show me his favours, Bhagavan Vishnu quickly arrived.

He was four-armed, and his eyes were beautiful. He held a conch shell and

the chakra as a weapon. He also held a mace and a lotus. All his limbs were

as dark as the clouds, and he was attired in yellow garments. He wore a

diadem and excellent ornaments. His pleasant face resembled a lotus. He

resembled one crore Kandarpas556 together. On seeing him, I was confused.

Seeing his beautiful form, I was filled with great wonder. His complexion

was both dark and golden. This four-armed form exists within all atmans. I

saw him manifest himself in that form, with the existent and the non-

existent557 inside his atman. I saw the mighty-armed Narayana and was

delighted. At the time, my mind was confused because of Lord Shambhu’s

maya and pastimes. Therefore, I did not recognize my own father and

happily addressed him. Brahma said,558 “Who are you?” Saying this, I used

my hand to try and raise the eternal being. Since he did not wake up, I

struck him even more sharply and firmly with my hand. At this, the one

who was in control of himself arose shortly, though he was still lying down

on his bed. Because of the sleep, when he looked at me, his eyes were like a

wet lotus. As I stood there, Bhagavan Hari illuminated me with his

radiance. Woken up by Brahma, he smiled once at me and spoke sweetly.

Vishnu said, “Welcome. O child! Welcome. O grandfather! O immensely

radiant one! Do not be scared. There is no doubt that I will give you

everything you wish for.” O bull among divine rishis! He smiled first,

before uttering these words. When I heard them, I was still bound in enmity

because of rajas. I spoke to Janardana accordingly. Brahma said, “You are

addressing me as ‘child’. Though I am the one who destroys everything,

you call me a ‘child’. O unblemished one! You are smiling and speaking to

me, as if you are the guru and I am the shishya. I am the creator of the

worlds. I am the one who directly made Prakriti function. I am eternal and

Aja.559 I am Vishnu and Virinchi and I have originated from Vishnu. I am

Vidhatri, the atman of the universe. I am the lotus-eyed Dhatri. You must

quickly tell me why you have been overcome with confusion and have

spoken to me in this way. The Vedas always speak of me as Svayambhu

Aja. I am the grandfather who is his own master. I am the supreme

Parameshthi.” Hearing these words, Hari, Rama’s husband, became angry.

Vishnu said, “I know that you are the creator of the worlds. But to create

and become Dhatri, you have descended from my undecaying limbs. You

have forgotten the undecaying Jagannatha560 Narayana. I am Purusha, the

paramatman. I am Puruhuta and Purushtuta.561 I am Vishnu, Achyuta and

Ishana. The universe has originated because of my powers. I am the

mighty-armed Narayana. I am the Ishvara who pervades everything. There

is no doubt that you have originated from the lotus in my navel. However,

this is not your fault. I have extended my maya over you. O one with four

faces! Listen to my true words. I am the lord of all devas. I am the creator,

the preserver and the destroyer. There is no lord who is my equal. O

grandfather! I am supreme. I am the supreme brahman. That is the truth. I

am the supreme light. I am the paramatman and I am the lord. Everything

that can be seen in the universe today, everything that is heard of, mobile

and immobile, know that all of that exists within me. O four-faced one! It is

I who created the twenty-four tattvas that are manifest. Each small particle

is bound to me. I have created both anger and fear. In my power and

pastime, I have created your limbs and those of many others. I am the one

who created intellect and the three kinds of ahamkara. O one born from a

lotus! I created the tanmatras and from those, the mind, the body and the

senses. In my pastimes, I created space and the elements, and everything

derived from the elements. O lord of subjects! O Vidhatri! Understanding

this, seek refuge with me. There is no doubt that I will protect you from

every kind of misery.” Hearing these words, Brahma was filled with rage.

Confounded by maya, I reprimanded him and said, “Who are you? Why are

you speaking a lot? These excessive words will lead to injury. You are not

Ishvara nor are you the supreme brahman. Someone must certainly have

created you.” Deluded by maya, I started an extremely terrible battle with

him. Because of the great Lord Shankara’s maya, I fought with Hari. Thus,

a clash that made the body hair stand up ensued between me and Hari. In

the midst of that ocean of pralaya, the rajas caused us to be bound in

enmity.’”’

‘“‘Meanwhile, a lingam appeared in front of us, so as to pacify the

dispute and kindle understanding in us. It was covered with thousands of

garlands of flames, and it resembled the fire of destruction. It was free of

any increase or decrease and it had no beginning, middle or end. It was

unmatched and beyond determination. It was the unmanifest origin of the

universe. Bhagavan Hari was confounded by those thousands of flames.

When I was also confounded, he told me, “Why do you want to contend

with me now? A third one has now arrived, amidst the fight between the

two of us. Where has this originated from? We should examine this object,

which has fire as its origin. I will head downwards and ascertain the bottom

of this pillar of fire. O lord of subjects! To examine it, you should use the

force of the wind and make an effort to head upwards. You should proceed

swiftly.” Having said this, the one whose atman is in the universe, assumed

his own form. He swiftly assumed the form of a boar. O sage! I assumed the

form of a swan. Since then, I am called the great lord who is Hamsa-

Hamsa.562 A person who utters the words “Hamsa-Hamsa” will also become

a Hamsa. My complexion was a fiery white and I had wings on every side.

In those earlier times, with the speed of thought and of the wind, I flew up

and further up. Narayana, whose atman is in the universe, assumed an

extremely white form. He was ten yojanas wide and one hundred yojanas

long. He was as large as Mount Meru. His front tusks were white and sharp.

His complexion was like the fire of destruction. His snout was long, and his

roar was loud. His feet were short, and his multi-coloured body was firm

and unmatched. Assuming the form of a boar, he swiftly headed

downwards. In this way, for one thousand years, Vishnu kept going

downwards. Since then, the worlds have known him as Shveta Varaha.563 O

devarshi! In terms of the measurement of time used by men, a kalpa passed.

Using his powers, Vishnu headed downwards. Vishnu wandered around in

different ways. However, the boar could not find the slightest indication of

the root of the lingam. O destroyer of enemies! Till such time, I also

explored upwards. Desiring to find the end, I quickly made every kind of

effort. I was exhausted and was unable to find the end. Therefore, after

some time, I headed downwards. In that way, the lotus-eyed Bhagavan

Vishnu could not find the end. Gigantic in form, he swiftly arose, and it was

if all devas were in him. In front of us, behind us and in every direction,

there was Parameshvara.564 Along with me, he prostrated himself and

remembered, “What is this? This has no form or name. It is devoid of

karma. It has no sign, but it has the form of a lingam. It cannot be

comprehended through the path of dhyana.” Therefore, having reassured

our minds, we did namaskara. Both Hari and I were certainly overcome by

that extensive presence. “We do not know your form. O great lord! We do

not know who you are. O Mahesha! We prostrate ourselves before you.

Please show us your form quickly.” In this way, we spent one hundred

autumns doing namaskara. O tiger among sages! Both of us were still full

of pride.’”’

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Chapter 40-3.1(8) (AUM)

‘“Brahma said, ‘O best among sages! In this way, with our pride gone,

we wished to see the noble divinity. O sage! We constantly stood there.

Bhava Shambhu, the protector of those who are afflicted, took pity on us.

He is the one who takes pride away from those who are proud. He is the

lord of everything and is without decay. At that time, a nada arose there,

and its only attribute was the sound. The only characteristic of this “AUM”

was its pluta attribute.565 It was articulated exceedingly well by the best of

the gods. “What is this great sound?” Thinking this, I stood there. Vishnu is

revered by all. He is content in his heart and has no sense of enmity. He saw

the eternal one emerge from the right side of the lingam. The letter “A”

emerged first, followed by “U” and finally by “M”. From the middle of

“M” the nada extended till the end of “AUM”. To the right of the first letter

“A”, he saw the solar disc. O supreme rishi! There was blazing fire above

“U”. There was the lunar disc in the middle of “M”. Above this he saw the

brahman, with a complexion like that of pure crystal. This was unsullied

and was beyond the turiya state.566 It was without distinguishable form and

beyond hardships. It was beyond the opposite pairs. It was alone and void,

without any outside or inside. But it was inside the external and outside the

internal. It was devoid of a beginning, a middle or an end. It was the source

of bliss. It was truth, bliss and amrita. It was the supreme brahman, the

refuge. “Where has this originated from?” He567 wished to investigate the

origin of this column of fire and descend this unmatched column of fire.

Therefore, he immersed himself in this sound of the Vedas and meditated on

the atman that pervades the universe. O rishi! At that time, a rishi arrived

there and reminded him about the truth. Vishnu understood that this rishi

was Parameshvara. He was Mahadeva, the supreme brahman, and had

assumed this supreme form of Shabda Brahman.568 Rudra is beyond thought

and cannot be comprehended through words or the mind. They return,

without reaching. He can only be expressed through that single akshara.

That single akshara expresses him. He is amrita and the supreme cause. He

is truth, bliss and amrita. He is the supreme brahman, greater than the

greatest. In that single akshara, “A” is the seed for the illustrious one who

was born from the egg.569 In that single akshara, “U” stands for Hari, the

supreme cause. In that single akshara, “M” stands for the illustrious

Nilalohita.570 The creator of creation is “A”, the one who enchants is “U”.

“M” stands for the one who always grants favours. The lord known as “M”

is the original seed, though the one known as “A” is spoken of as the seed.

“U” is Hari, the womb and the lord of Pradhana and Purusha. But the

original seed, the secondary seed, the womb and the sound are actually

Maheshvara. According to his own wishes, that original seed divides his

atman and is established. The lord who is spoken of as the seed, represented

by “A”, arose from that original seed of the lingam. This was flung into the

womb of “U” and spread in every direction. This became a golden egg,

there being no other sign that could distinguish it. That divine egg floated

on the water for many years. At the end of one thousand years, it divided

into two and Aja571 originated. The egg that floated in the water was struck

by Ishvara himself. The extremely auspicious and golden upper part gave

birth to the firmament, while the lower part became the earth, with its five

characteristics.’”’572

‘“‘From that egg was born the four-faced one who is known as Kah.573

He is the creator of all the worlds. The lord thus divided himself into three.

Those who are supremely knowledgeable about the Yajur Veda refer to this

as “AUM, AUM”. Hearing the words of the Yajur Veda, the Rig Veda and

the Sama Veda lovingly accepted this and spoke of the two of us as Hari and

Brahma. In this way, according to our capacity, we got to know the lord of

devas. Using mantras, we praised the divinity Maheshvara, the source of

great prosperity. Meanwhile, along with me, the illustrious one who protects

the universe saw another extraordinarily beautiful form. O sage! This had

five faces and ten arms and was as fair as camphor. There were many kinds

of brilliance in it, and it was adorned in many kinds of ornaments. It was

extremely pervasive, extremely valorous and possessed all the signs of a

great being. On seeing this supreme form, Hari and I were satisfied. At this,

the illustrious Parameshvara Mahesha was pleased. Standing there, he

smiled and told us about his divine form, which was formed out of sound.

“” stands for his head and “” is his forehead. “” is his right eye and “”

is his left eye. “” is his right ear and “” is his left ear. “” is

Parameshthi’s right cheek and the long “” is his left cheek. “” and the

long “” are his two nostrils. “” is his upper lip and “” is the lord’s

lower lip. “’ and “” are the two rows of his teeth. “” and “” are the

two palates of the lord of devas who wields the trident. The five letters that

begin with “” are the five hands to the right. The five letters that begin

with “” are the five hands to the left. The five letters that begin with “”

and the five letters that begin with “” stand for his legs. “” is said to be

his stomach and “” is his right flank. “” is his left flank and “” is said to

represent his shoulders. “” is the heart of Shambhu Mahadeva, the yogi.

“”, “”, “”, “”, “”, “” and “” are the lord’s seven dhatus.574 “” is

in the form of his navel and “” is said to be his nose. In this way, his

form is full of sound. Though he doesn’t possess gunas, these are the

expressions of gunas in his atman. Seeing him, along with Uma, Hari and I

were satisfied. In this way, we saw Mahesha Shiva, in his body of Shabda

Brahman. Vishnu and I prostrated ourselves before him and looked upwards

again. The Aumkara mantra has five parts575 and is as pure as crystal. It is

auspicious and has the thirty-eight aksharas inside it.576 He arose in a form

that was like a cloud, along with the powerful gayatri mantra, which when

mastered, is a means to accomplish dharma and artha. It has twenty-four

excellent aksharas and four supreme parts.577 The panchasita mantra, with

30 auspicious aksharas and eight parts, is generally used for purposes of

abhichara. The mantra from Yajur Veda, with 25 auspicious aksharas and

eight parts, is used for happiness and peace. The excellent mantra with 61

aksharas and thirteen parts, with the word “bala” attached at the beginning,

ensures origin, increase and destruction. Bhagavan Hari obtained supreme

panchakshara mantra, chintamani mantra, dakshinamurti mantra and

“tattvamasi” as Hara’s great words578 and performed japa with these. I and

Bhagavan Vishnu were delighted in our minds at having seen him in his

forms of parts; aksharas; Rig, Yajur and Sama hymns; Ishana; the highest

form of Isha; the ancient one known as Purusha; the pleasant Aghora, who

is in the heart; Sadashiva, who is always a secret; Mahadeva, with the

beautiful feet; the one who is decorated with Indras among serpents; Shiva,

with legs, eyes and hands on every side; Brahma’s lord; and the cause of

creation, preservation and destruction. We praised Samba Ishvara, who

bestows boons, with supreme words.’”’

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Chapter 41-3.1(9) (Shiva Tattva)

‘“Brahma said, ‘Maheshvara heard his own praise, uttered by Vishnu.

Extremely pleased, the ocean of compassion showed himself to us, along

with his wife. He had five faces and three eyes. He had matted hair and the

moon was on his forehead. He had large eyes and was fair in complexion.

His body was smeared with ashes. He was blue in the throat and possessed

ten arms. He was adorned with ornaments everywhere. All his limbs were

beautiful and there was a Tripundraka formed with ashes on his forehead.

We saw the divinity Parameshvara in that form, along with his wife. Along

with me, the illustrious Vishnu used excellent words to praise him again. At

this, in the form of his breath, Hara gave him the nigama texts. Mahesha,

abode of compassion, was pleased with Vishnu. He also bestowed on him

jnana about Hara, the paramatman. O sage! Out of his compassion, the

paramatman also gave me all this. Having obtained the nigama texts,

Vishnu was content. However, along with me, he joined his hands in

salutation and asked Maheshvara again. Vishnu asked, “O divinity! How

are you propitiated? O Lord! How will I worship you? How should one

perform dhyana on you? How are you brought under control? O Mahadeva!

We follow your command. Please tell us what we should do. You are cause

and effect. O Shankara! For our pleasure, please instruct us. O great ruler!

O Lord! Please take pity on us and tell us all this. Tell us everything else

and make us understand. O Shiva! We are your followers.” Hearing these

words, Bhagavan Hara was pleased.’”’

‘“‘The ocean of compassion was extremely pleased. He cheerfully

addressed us in these words. Shri Shiva said, “O supreme among gods! I am

indeed pleased with your devotion. Behold me as Mahadeva and you will

be freed from all your fears. Always worship my lingam and perform

dhyana on the form that you see now. You must make efforts to undertake

this task. When I am worshipped in the form of the lingam, I am pleased

and bestow many kinds of fruits. I bestow on all people the many kinds of

things their minds desire. O best among gods! Whenever there is hardship,

you should worship my lingam and the misery will immediately go away. O

extremely strong ones! I am the lord of everything. You have been from my

nature, from the left and the right of my body. This Brahma, the grandfather

of the worlds, was born from my right. I am the paramatman and Vishnu

originated from my left. I am pleased with the two of you and I will give

you the boon you wish for. Through my command, may your devotion

towards me be firm. O wise ones! You should fashion my Parthiva image.

When you render many kinds of service to it, you will obtain happiness. O

Brahma! Carrying out my command, you are the one who will create. O

child! O Hari! O child! You will protect the mobile and the immobile.” The

lord then told us about the auspicious modes for worshipping him.

Worshipped in that way, Shambhu bestows many fruits. Hearing Shambhu’s

words, Hari and I joined our hands in salutation. We prostrated ourselves

and replied to Mahesha. Vishnu said, “If you are pleased with us, please

bestow a boon on us. May we have constant and undeviating devotion

towards you. O father! Though you are nirguna, in your pastimes, you

assume an avatara579 to help us. You are supreme Parameshvara. O divinity!

O lord of devas! The dispute between us has had an auspicious end since

you came here to settle the dispute.” Hearing these words, Hara spoke to

Hari again, who stood there, with his head lowered and his hands joined in

salutation.’”’

‘“‘Shri Mahesha said, “Though I am nirguna, I become saguna to

undertake creation, preservation and destruction. I am the supreme

brahman, without any transformation. My attribute is of being

sacchidananda. O Hari! O Vishnu! I am always nishkala. But for the sake

of creation, preservation and dissolution, I assume gunas and divide myself

into three, known as Brahma, Vishnu and Hara. O Vishnu! Along with

Brahma, you prayed that I might assume an avatara. Since I am affectionate

towards my devotees, I will make that wish come true. O Brahma! My

supreme form, one that resembles the present one, will manifest itself from

your body and will be famous in the worlds under the name of Rudra. Born

as my portion, his capacity will be the same as mine and will not be inferior.

He is I. I am he. There is no difference in rules followed for worship either.

When fire comes into contact with water, its qualities are not affected by

that association. Like that, I am not bound by any association with gunas. It

is I in the form of Shiva. I, Shiva, am also in the form of Rudra. O great

sage!580 One should not seek to make a difference between him and me.

They are essentially the same form. For the purposes of the world, they

have simply been divided into two. Therefore, it should be known that there

is never a difference between Shiva and Rudra. When gold is made into an

ornament, there is no change in its substance. O god! There is a difference

in the name, not in the substance. Clay is the same, though it may be used to

fashion different vessels. The presence of the cause in the effect is another

example of this. This should be known by all noble, learned and

knowledgeable ones who possess unsullied jnana. Understanding this, the

two of you should not see any difference. It is my substance and form of

Shiva that exists everywhere. I, you,581 Aja and the one who will be Rudra

are really the same form. There is no difference. Differences lead to

bondage. But the eternal form of Shiva belongs to me alone. This is always

spoken of as the real cause. It is truth, jnana and infinite. Knowing this in

the mind, one should always perform dhyana on this truth. O Brahma!

Listen to another secret that I will tell you about. The two of you have

originated from Prakriti, but Rudra has not been born from Prakriti. I will

be born in this form through Brahma’s furrowed eyebrows. This Hara will

be spoken of as naturally possessing tamas guna. It will also be known as

vaikarika ahamkara. But the substance is tamas only in name, not actually.

O Brahma! Because of this reason, you must do the following. O Brahma!

You will be the creator and Hari will protect your creation. The one who

will be born from my portion will be an agent for dissolution. This Devi

Prakriti, who is Parameshvari, is known as Uma. Her Shakti, in the form of

the goddess of speech, will find refuge with Brahma. Yet another Shakti

will result from Prakriti, and she will find refuge with Vishnu. Her form

will be that of Lakshmi. There will certainly be another portion known as

Kali, who will seek refuge with me. For the purpose of undertaking her

work, she will be born in the form of fire.582 These are spoken of as the

supreme and auspicious Devis or Shaktis. In due order, their tasks will

certainly be creation, preservation and dissolution. O supreme among gods!

They are portions of Prakriti, my beloved. Along with Lakshmi, you583

should carry out your task. O Brahma! Following my command, along with

the goddess of speech, born as Prakriti’s portion, you should cheerfully

undertake the task of creation. I will take the help of Kali, who is a portion

of my beloved, who is greater than the greatest. In the form of Rudra, I will

undertake the excellent task of dissolution. You will certainly be happy after

having created the world, with its four varnas and ashramas, all engaged in

carrying out their many tasks. With jnana and vijnana, you will ensure

benefit to the worlds. O Vishnu! Following my command, from now on,

you will bestow emancipation on the world. The fruits obtained from seeing

you will be the same as the fruits obtained from seeing me. This is the boon

I am bestowing on you. This is the truth. There is no doubt that this is the

truth. Vishnu will be in my heart, and I will be in Vishnu’s heart. Those who

draw a distinction between the two do not know my mind. Hari was born

from my left limb, and Vidhatri was born from my right limb. Rudra, the

cause of the great dissolution and whose atman is in the universe, will be

born from my heart. I have divided myself into three, known as Brahma,

Vishnu and Bhava. For creation, preservation and dissolution, these

represent the three gunas—rajas, sattva and tamas. But Shiva is directly

distinct from the gunas and is beyond Purusha and Prakriti. I am the

supreme brahman, eternal, infinite, complete and Niranjana. Hari, the

protector of the three worlds, has sattva outside and tamas inside. Hara,

who causes the dissolution of the three worlds, has tamas outside and sattva

inside. Vidhatri, the creator of the three worlds, has rajas inside and

outside. These are said to be the gunas in the three divinities. Shiva is said

to be devoid of gunas. O Vishnu! Happily, protect the grandfather who will

undertake the task of creation kalpa. Following my command, you will be

worshipped in the three worlds. You and Vidhatri will serve Rudra. The one

will cause the dissolution of the three worlds is Shiva’s complete avatara.

In the kalpa known as Padma, the grandfather will be born as your son. You

will see me then and so will the one born from the lotus.” Mahesha Hara,

full of unmatched compassion, said this. Extremely pleased, Lord

Sarveshvara again spoke to Vishnu.’”’

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Chapter 42-3.1(10) (Parama Shiva Tattva)

‘“‘Parameshvara said, “O Hari! O Vishnu! O one who is excellent in

vows! Listen to another of my commands. You will always be revered and

worshipped in all the worlds. Whenever some unhappiness is generated in

the world created by Brahma, you will exert yourself to destroy all these

miseries. I will help you in all activities that are difficult to undertake. I will

slay your enemies when they are unassailable and extremely fierce. O Hari!

Assume many kinds of avataras and extend your excellent deeds in the

world, intent on becoming the supreme saviour. This Rudra will always

have a form that possesses gunas. There is no doubt that in the worlds, he

will carry out tasks that are impossible for you. Rudra will meditate on you,

and you will meditate on Hara. There is no difference between you and

Rudra. You are one. You become Maha Vishnu because of this boon and

because of your pastimes. This is true. There is no doubt that this is true. If

a man who is devoted to Rudra criticizes you, all his good merits will

swiftly be reduced to ashes. O Purushottama! Because of hatred towards

you, he will descend into hell. O Vishnu! This will happen because of my

command. This is true. There is no doubt that this is true. In this world,

bestow emancipation on men, especially objects of pleasure. Devotees will

meditate on you and worship you. Chastise and show your favours.”’”’

‘“Brahma continued, ‘Having said this, he held me, Vidhatri, and Hari by

the hand.’”’

‘“‘He told us, “In times of distress, always help. You will control

everyone. You will bestow objects of pleasure and emancipation. Always be

the best in accomplishing all the objects of desire. Because of my

command, be the breath of life for everyone. O Hari! When there is a

hardship, Rudra, who originated from me, will be worshipped. Anyone who

seeks refuge with you certainly seeks refuge with me too. Anyone who sees

a difference between the two will certainly descend into hell. In particular,

hear about the lifespans of the three divinities, Brahma, Vishnu and Hara.

There should not be any doubt about this. Four thousand mahayugas584 will

be spoken of as one of Brahma’s days. After this, his nights are also of the

same duration. Thirty days constitute a month and twelve months constitute

a year. Brahma’s lifespan is described as one hundred years. One of

Brahma’s years is said to be one of Vishnu’s days. Vishnu will also live for

one hundred years. One year for Vishnu will certainly be one day for Rudra.

After Hara has lived for one hundred years, he is established in the form of

Nara. He remains in this position as long as Sadashiva inhales with his

mouth. When Sadashiva exhales, he585 merges into Shakti. O best among

gods! For embodied beings, Brahma, Vishnu, Hara, gandharvas, uragas

and rakshasas, day and night is said to consist of twenty-one thousand and

six hundred inhalations and exhalations. Six inhalations and exhalations

amount to one pala. Sixty palas are one ghati and there are sixty ghatis in

one day and night.586 There is no measure of Sadashiva’s inhalations and

exhalations. Therefore, he is said to be undecaying. It is my command that

you should protect this system and maintain all that has been created, with

the many qualities, for that duration of time.” Hearing Shambhu’s words,

along with me, Bhagavan Hari prostrated himself before the lord of the

universe. He controlled himself and spoke slowly. Vishnu said, “O

Shankara! O ocean of compassion! O lord of the universe! I have heard.

Following your command, I will do all this. I will always meditate on you.

It cannot but be otherwise. Earlier, I obtained all my strength because of

you. O lord! Meditation on your supreme form will never be far from my

mind, not even for a tiny bit of time. O lord! If any of my devotees

criticizes you, there is no doubt that he will reside in hell for an eternity.

Your devotee will be greatly loved by me. If a person knows this, it will not

be difficult for him to obtain emancipation. My greatness has certainly been

enhanced by you. If I lack in qualities, please pardon that.” Shambhu heard

his excellent words. He told Vishnu, “I will happily pardon any deficiency

in qualities.” Saying this, the ocean of compassion showed Hari and me his

compassion and touched us on all our limbs with his hands. Hara, who takes

away all miseries, instructed us about different kinds of dharma. He

bestowed many boons on us and told us about what was beneficial. After

this, Shambhu, who loves his devotees and is full of compassion towards

them, vanished from the spot as we looked on. Since then, Shambhu, who

bestows objects of pleasure and emancipation, has been established in the

lingam and the methods for worshipping a Prakrita lingam are said to have

been established in the world. Maheshvara is himself the lingam and

Mahadevi is the pedestal for the lingam. It is said that the entire universe

dissolves into the lingam. In the presence of a lingam, if a person constantly

reads this account of the lingam for six months, he assumes Shiva’s form.

There is no need to think about this. O great sage! If a person carries out

any activity near a lingam, I am incapable of speaking about the fruits of his

good deeds.’”’

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Chapter 43-3.1(11) (Methods of Worshipping

Shiva)

‘The rishis said, “O Suta! O immensely fortunate one! O Suta! O Vyasa’s

disciple! We prostrate ourselves before you. You have made us hear Shiva’s

wonderful account. It is supremely purifying. We have heard the auspicious

and amazing account of the origin of the greatly divine lingam. Listening to

its powers destroys all the miseries of this world. O ocean of compassion!

Following the conversation between Brahma and Narada, please tell us

about the methods of worshipping Shiva, whereby Shiva is pleased.

Brahmanas, kshatriyas, vaishyas and shudras worship Shiva. How should

they do this? Please tell us what you have heard from Vyasa’s mouth.”’

Vyasa said, ‘Hearing the questions of the sages, he587 happily told them

everything. This is in conformity with the Vedas and bestows peace.’

‘Suta replied, “O lords among sages! You have asked me a virtuous

question about a secret. I will now tell you, according to my intelligence

and according to what I have heard. What you have asked was formerly

asked by Vyasa of Sanatkumara. Upamanyu heard it from him. Vyasa heard

it from him.588 For the welfare of the worlds, Vyasa made me study the

methods of worshipping Shiva. Krishna heard it from the great-souled

Upamanyu.”’

‘“Brahma said, ‘O Narada! I will briefly tell you about worshipping the

lingam. O sage! Even if I try for one hundred years, I am incapable of

describing it in detail. This is Shankara’s form—bliss, pure and eternal. If

one worships it with supreme devotion, as fruits, one obtains everything one

wishes for. There is no poverty, disease, misery or hardship as a result of the

enemy. As long as one worships Shiva, the four kinds of sins do not exist.589

When Shiva is worshipped, all miseries dissolve into the divinity. Every

kind of happiness is obtained and subsequently, there is emancipation. For a

human, happiness is mostly the result of offspring and similar things. When

Mahadeva is worshipped, success is accomplished in all activities.

Brahmanas, kshatriyas, vaishyas and shudras must follow the norms in the

due order and worship Shankara. They will then be successful in everything

that they desire. One must get up in the morning, at the time known as

brahma muhurta.590 Having remembered the guru, one must remember

Shambhu. Having remembered the tirthas, one must perform dhyana on

Hara. O sage! He must then remember me, the ones without decay591 and

the sages. Following the norms, he must then chant an auspicious stotram.

Having got up, he must next pass his stool in the southern direction. It has

been said that the prescribed norm for passing stool is in private. O sage! I

will now tell you about this. Listen with an attentive mind. For purifying

himself, a brahmana must clean himself with earth five times. A kshatriya

must do it four times and a vaishya thrice. The norm for a shudra to purify

himself is that he must use earth twice. Alternatively, he will carefully clean

the anus once and the penis once. The left hand must be washed ten times

and each of the feet seven times each. O son! Each of the hands must again

be washed three times. Like shudras, women must use earth to clean

themselves properly. After this, they will use earth to wash their hands and

feet. Depending on the varna, a man will then use a twig to clean the teeth.

For a brahmana, the length of the twig used to clean the teeth must be

twelve angulas. It must be eleven angulas for a king,592 ten angulas for a

vaishya and nine angulas for a shudra. These are said to be the

measurements. What has been instructed by Manu593 can be discarded only

at the time of an emergency. O son! On shashthi,594 navamis, days on which

vows are being observed, Sundays and days of shraddhas, the cleaning of

the teeth is forbidden. One must bathe following the norms. The due order

must be followed in tirthas. In specific places and at specific times, bathing

must be done with mantras.’”’

‘“‘Having first done achamana, one must wear a washed garment. He

will be seated alone in a good spot and undertake the sandhya rites. Having

undertaken the appropriate rites, he will then embark on the task of

worship. One must steady the mind before entering the place where puja is

to be performed. Having gathered together everything required for the puja,

he will then seat himself on the seat. After having performed the due acts of

nyasa, he will then follow the order for worshipping Hara. Ganadhisha, the

guardians of the gates and the guardians of the directions must be

worshipped first. After this, he must think of the pedestal. Alternatively, he

can draw a lotus with eight petals. He will sit down, with the articles

required for puja near him and make Lord Shiva sit down. He will then

perform achamana thrice and wash his hands. He will perform pranayama

thrice and meditate on Traymbaka in the middle. He has five faces and ten

arms. His complexion is that of pure crystal. He is adorned in every kind of

ornament and his upper garment is made out of tiger skin. If a man achieves

sarupya with him, all his sins are burnt down. Having thus invoked Shiva,

he will worship Parameshvara. He will purify his mind and in the due order,

perform nyasa with the root mantra. Using Pranava mantra, nyasa must be

done in six limbs of the body.595 After touching the heart, the puja will

commence. Vessels must be thought of for offering padya, arghya and

achamaniya. An intelligent person will follow the norms and place nine

different pots. They must be placed on darbha grass and darbha grass will

be used to sprinkle water over them. Cool water will be sprinkled over each

of them. An intelligent person will chant Pranava mantra, look at the

objects and sprinkle water over them. Ushira596 or sandalwood paste can be

used for padya. As is proper, powdered jati, kankola, karpura, the root of

vata and tamalaka597 will be sprinkled in the water for achamaniya. All the

pots will be sprinkled with sandalwood powder. Alongside the lord of

devas, Nandisha598 will be worshipped. Shiva will be worshipped with

fragrances, incense and many kinds of lamps. Having purified the lingam, a

man should cheerfully chant different mantras, beginning with Pranava and

ending with namah. Using Pranava, the seat must be conceived as being

inside the lotus or the svastika. The undecaying eastern direction represents

anima; the southern is laghima; the western is mahima; the northern is

prapti; the south-eastern petal599 is prakamya; the south-western is ishitva;

the north-western petal is vashitva; the north-eastern is sarvajnatva;600 and

the pericarp is said to be Soma. Surya is below Soma and the fire is below

that. In the due order, Dharma and the other lords are thought of. In four

undetermined directions, the three gunas and Soma must be thought of.

Parameshvara will be invoked with the sadyojata mantra and made to sit

down with a mantra to Vamadeva. The sannidhya rite will be with Rudra-

Gayatri mantra and nirodha with Aghora mantra.601 Ishana will be

worshipped with the mantra known as sarvavidya.602 Following the norms,

padya, achamaniya and arghya must be offered. Following the norms,

Rudra must be bathed in water mixed with fragrances and sandalwood

powder. Following the norms again, a vessel must be taken, mantras

pronounced over it, and he must be bathed with pancha gavya. After this, to

the pronouncement of Pranava mantra, he will be bathed in cow’s milk,

curd, honey, sugar cane juice and ghee. If he is worshipped in this way, he

bestows everything desired. Mahadeva’s abhisheka will be done with

auspicious objects, while Pranava mantra is being chanted. The water in a

vessel will be sanctified with mantras and that water will be used for the

sprinkling. Purifying the water in the proper way, the worshipper will strain

it with a piece of white cloth. Until the water has been sprinkled with

sandalwood powder, one should not use it for sprinkling. One must

cheerfully worship Shankara with beautiful rice. Many different kinds of

flowers must be used, and they should be rare—apamarga, karpura, jati,

champaka, patala, white karavira, mallika, kamala, utpala and

chandana.603 Many kinds of vessels must be used to pour streams of water

over Parameshvara. The divinity Maheshvara must be bathed in the proper

way. If mantras are used to perform the puja, every kind of fruit is

obtained.’”’

‘“‘O son! I will briefly tell you about the mantras that ensure success in

every objective. Listen attentively. These mantras must be read or chanted

from memory—the Rudra mantra; the Nila Rudra mantra;604 auspicious

mantras from the Shukla Yajur Veda; mantras used by hotris;605 the

Atharvashirsha mantra;606 repetitions of shanti mantras;607 mantras to

Aruna608 and those without reference to Aruna; desired mantras from Sama

Veda used for vows to devas; the rathantara mantra from Sama Veda;

pushpa sukta;609 Mahamrityunjaya mantra; and the panchakshara mantra.

The water must be poured one thousand times or one hundred and eight

times. Mentioning the divinity’s name, this must be done following the path

indicated in the Vedas. Sandalwood paste and flowers must be placed atop

Shiva. Chanting Pranava mantra, articles must be offered for freshening the

mouth. After this, the lingam must be worshipped. The divinity is like

crystal. He is nishkala and without decay. He is the cause behind all the

worlds. All the worlds are pervaded by the supreme. He cannot be

perceived by Brahma, Indra, Upendra610 Vishnu and other devas. Those who

know the Vedas know that he is spoken about in Vedanta as

incomprehensible. He is without a beginning, a middle and an end. He is

medication for every kind of disease. That which is known as Shiva tattva

is present in Shiva’s lingam. Following the norms, the lingam must be

worshipped with Pranava mantra, incense, lamps, naivedya, beautiful betel

leaves and the beautiful act of niranjana. That apart, with many kinds of

mantras, praise and namaskara must be done. Arghya must be offered, and

flowers must be laid down at the feet. One must prostrate oneself before the

lord of devas and worship Shiva. One must then stand, with flowers held in

anjali. Using mantras, one must again pray to Ishana Shankara. “O

Shankara! I have done this japa and puja knowingly or ignorantly. Through

your favours, let it yield good fruits.” Reading this, the flowers must be

placed happily on Shiva. The norms will be followed for peace and

benediction. One must next seek forgiveness from Shiva. Seeking

forgiveness again, the act of achamana must be performed, along with

namaskara. With namaskara, one must utter the mantra for the cleansing of

sins. Thereafter, full of devotion, one must pray again. “May I have

devotion towards Shiva. May I have devotion towards Shiva in every birth.

May I have devotion towards Shiva. There is no other refuge. You alone are

my refuge.” When one prays to the lord of devas in this way, every success

is bestowed. The puja must be performed with supreme devotion and in a

loud voice. Along with the family members, one must then do namaskara.

If one happily undertakes this task, one obtains unmatched happiness. If a

person is full of devotion towards Shiva and performs this puja every day,

he obtains every kind of success at every step. He is born as an eloquent

person and certainly obtains every desire in his mind. He does not suffer

from disease, unhappiness or grief, artificial anxiety of any kind,

crookedness, poison or any other hardship. If a person is supremely devoted

towards Shiva, Shiva destroys his miseries. His good fortune increases, like

the moon during shukla paksha. If he worships Shankara, there is no doubt

that his good qualities increase. O supreme among sages! I have thus

spoken to you about the method for worshipping Shambhu. O Narada!

After this, what else do you wish to hear?’”’

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Chapter 44-3.1(12) (The Essential and the Non-

Essential)

‘“Narada said, ‘O Brahma! O Prajapati! O father! Since your mind is

fixed on Shiva, you are blessed. Please explain all this to me in detail.’”’

‘“Brahma replied, ‘O son! On one occasion, I, born from a lotus,

summoned the rishis and the ones without decay611 from all directions. I

affectionately addressed them in excellent words. “If you have faith in

eternal happiness, if you wish for success in meeting your desires, come

with me to the shores of the ocean of milk.” Hearing my words, they went

along with me, to the place where Bhagavan Vishnu, who ensures welfare,

was present. O sage! Having gone there, the gods joined their hands in

salutation and prostrated themselves before Jagannatha Janardana, lord of

devas. Vishnu saw that Brahma and the other immortals had presented

themselves. He remembered Shiva’s lotus feet and addressed them in

excellent words. Vishnu asked, “Why have Brahma, the gods and the rishis

come? What has happened? Out of love for you, please tell me what I

should do?” Vishnu asked me and the gods this. We prostrated ourselves

again and told him lovingly what needed to be done. In auspicious words,

we told him about the task. The devas said, “So that miseries are destroyed,

who should we serve every day?” Bhagavan is affectionate towards his

devotees. Hearing these words, full of love and compassion, he spoke to the

immortals and me. Shri Bhagavan said, “O Brahma! Listen. The gods have

already heard all this earlier. Nevertheless, I will tell you and the devas

again. It has been seen and is being seen now. O Brahma and all devas!

Why is it being asked now? In every task and in every kind of way, one

must always serve the divinity Shankara. He is the one who dispels all

miseries. He has specially told Brahma and me this. Those who desire

happiness must never give up worshipping him. A wonderful example of

this has been seen and all of you have witnessed it. Having abandoned the

worship of the divinity Maheshvara, lord of devas, in the form of the

lingam, Tara’s sons were destroyed, along with their relatives.612 I

confounded them with my maya. My maya pushed them far away. Since

they were without Shiva, all of them were destroyed. Therefore, manifested

in the form of the lingam, Hara must always be worshipped. The supreme

among devas must be served with special devotion. Sharva’s lingam must

be worshipped by devas, excellent daityas, me and Brahma. How have you

forgotten that? Whatever be the reason, his lingam must always be

worshipped. O Brahma and gods! Sharva bestows every fruit that is desired.

If a muhurta or a kshana is spent without worshipping Shiva, that is

harmful, a great weakness, blindness and folly. If a person is full of great

devotion towards Bhava, if his mind prostrates itself before Bhava and if he

remembers Bhava, he does not have to undergo any sorrows. Those who

wish for agreeable mansions, agreeable ornaments, women, satisfaction

with riches, sons, grandsons and offspring, lack of disease in the body,

status in the world, great fortune and happiness in the world of the gods

must be devoted towards Parameshvara. The fruit of emancipation is also

obtained. This occurs because worship of Sadashiva accumulates good

merits. Full of devotion, those who constantly worship Shiva’s lingam

obtain success in everything and are not served by sin.” Hearing this, devas

prostrated themselves before Hari. They desired lingams that full every kind

of desire in men.’”’

‘“‘O tiger among sages! Hearing this, Vishnu spoke to Vishvakarma. “I

am intent on saving beings. Follow my instruction. O Vishvakarma!

Construct Shambhu’s auspicious lingams and give them to all the devas.” I

told him, too. Asked by me and Hari, Vishvakarma constructed lingams,

according to entitlements, and gave them. O supreme among rishis! I will

tell you about them. Listen. O sage! Shakra got one made out a ruby;

Vishrava’s son613 got one made out of gold; Dharma got one made out of a

yellow gem;614 Varuna got a dark-blue Shiva; Vishnu got one made out of

yellow sapphire; Brahma got one made out of gold; the Vishvadevas and

Vasus got ones made out of silver; the two Ashvins got Parthiva lingams

made out of brass; the goddess Lakshmi got one made out of crystal; the

Adityas got ones made out of copper; King Soma got one made out of

pearl; Vibhavasu615 got a lingam made out diamond; Indras among

brahmanas and their wives got lingams made out of earth; Maya got one

made out of sandalwood; nagas lovingly got those made out of coral; devis

got those made out of butter, yogis got those made out of ashes; yakshas got

those made out of curd; and the shadow got a lingam made out of flour. It is

certain that Brahmani always worships a Shiva lingam made out jewels.

Bana and others worship a Parthiva lingam made out of mercury.

Vishvakarma gave such lingams. All devas and rishis worship these.

Desiring their welfare, Vishnu had these lingams given to devas. He then

told me, Brahma, the method to be used for worshipping the wielder of

Pinaka. Hearing his words, my mind was assured and elated. I asked the

excellent devas to come to my own abode.’”’

‘“‘O sage! Having gone there, I told all the rishis and devas about the

proper method to be used for worshipping Shiva, so that everything desired

is obtained. Brahma said,616 “O rishis and all the immortals! Full of great

love, listen. I will affectionately tell you about the method for worshipping

Shiva. This bestows objects of pleasure and emancipation. Among all

beings, birth as a human is extremely difficult to obtain. O devas and lords

among sages! Within that, it is extremely rare to be born in a good lineage.

It is even more difficult to be born as a brahmana who possesses good

conduct and good merits. Having obtained this, it is said that one must

undertake karma that gives satisfaction to Shiva. No one should violate the

karma that is his by birth. As long as one possesses the riches, one must

undertake the task of donations. Tapo-yajna617 is superior to thousands of

karma-yajnas. Japa-yajna is superior to thousands of tapo-yajnas. There is

nothing superior to dhyana-yajna. Dhyana is the means for obtaining jnana.

Through dhyana, a yogi can see whoever he wishes to remember. For a

person who follows dhyana-yajna, Shiva is always near. A person who

possesses jnana does not need to be purified through prayashchitta. O

brahmana!618 Those who know about the brahman possess pure knowledge.

Rites do not exist for them, and they do not need to think about happiness

and unhappiness. O immortals! Those who possess knowledge are always

indifferent towards dharma, adharma, japa, oblations, dhyana and

techniques of dhyana. The pure lingam represents undecaying Shiva and

causes supreme bliss. He is nishkala and goes everywhere. It is known to

yogis that he is established in their hearts. O brahmanas! Lingams are

known to be of two types—external and internal. External ones are said to

be gross and internal ones are subtle. Those who follow karma-yajna are

intent on worshipping gross lingams. They cannot control their minds

through subtle images and use gross ones. For a person to whom the

adhyatmika lingam is not manifest, the gross lingam must be worshipped

and not otherwise. For those who possess jnana, the undecaying and

unblemished subtle lingam is manifest in the mind. Others who are not like

that think the gross one is the best. In truth, for those who know, there is

nothing to reflect on this. Shiva pervades the universe, as nishkala and

sakala. This must be in each person’s mind. Hence, if one possesses the

jnana and is liberated, there is no harm in thinking of the alternative. For

them, there are no rules about what should be done and what should not be

done. A lotus in the water is not touched by the water. Like that, if a person

with jnana is engaged in a householder’s karma, he is not bound. However,

until jnana has been generated in a man, it is that man’s karma to worship

the divinity, Shiva. This must be done to convince the world. The sun is

one, but is seen in many kinds of ways, such as in different receptacles of

water. O gods! O Brahma! Know that everything that is seen or heard in the

world, existent or non-existent, has Shiva in the atman. What is reflected

and thought about, in terms of differences, is because of water in the

receptacles. This is what is said by all those who know the true meaning of

the Vedas. Parameshvara himself moves around in all hearts. If a person

possesses this knowledge, why does he need images? Those who lack such

knowledge devise auspicious images. This is said to be the support a man

needs to climb up to higher steps. Without such a support, it is difficult for

him to climb up to higher steps. Using such an image as support, it is said

that a man obtains the nirguna. It has been determined that one can obtain

the nirguna through the saguna. In this way, images of all devas bring about

belief. This deva is great and must be worshipped. But without an image, of

what use are fragrances, sandalwood and flowers? Hence, until jnana is

generated, an image must be worshipped. If one lacks jnana, but still does

not worship, downfall is certain. O brahmanas! Because of this reason,

listen to the supreme truth. One must attentively undertake the karma

earmarked for the category one has been born into. Puja and other things

must be done for whatever one has devotion towards. Without puja and

other things, sins will never be kept at a distance. As long as there is sin in

the body, success is not obtained. When sin has left, one becomes

successful in everything. If a piece of cloth is dirty, dyeing it does not make

it better. It is only when it is washed and pure that a dye can be properly

applied. In that way, proper worship of devas makes the body clean. Jnana

is generated and one is dyed with jnana. The true root of vijnana is

unwavering devotion. The true root of jnana is also said to be devotion. The

root of devotion is virtuous deeds and worship of the deva one wishes for.

The root of this is said to be a good guru and the root of that is association

with the virtuous. If one associates with virtuous people, one obtains a guru.

From a guru, one obtains mantras and methods of puja. Devotion results

from puja and jnana is generated through devotion. Vijnana is generated

through jnana and the supreme brahman manifests itself. When vijnana is

generated, differences disappear. When differences disappear, one is freed

from sorrows connected with the opposite pair of sentiments. When one is

devoid of miseries connected with the opposite pair of sentiments, one

assumes Shiva’s form. Such a person does not know miseries associated

with the opposite pair of sentiments. O gods and rishis! There is nothing he

should do or should not do. In this world, it is rare to find a person who

does not follow grahasthya ashrama. If there is such a person, the sight of

him destroys sins. Even the tirthas praise a person who possesses such

excellent jnana. All devas and sages take him to be Shiva, with the supreme

brahman in his atman. Tirthas and earthen images of devas take time to

purify. A person who possesses vijnana purifies instantly. As long as one is

in garhasthya ashrama, one should worship an image. One must cheerfully

worship the best among the five devas.619 Alternatively, the worship of

Shiva as the root and the single one is superior. O gods! When the root is

sprinkled, all the branches are content. When the branches are completely

content, the root is always content. O best among sages! In that way, when

Shiva is satisfied, all the gods are satisfied. Those who possess subtle

intelligence know this. When Shiva is worshipped, all the gods are

worshipped. Therefore, one must worship the divinity Shankara, who brings

benefit to the worlds. He is engaged in the welfare of all beings and bestows

every fruit that is wished for.”’”’

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Chapter 45-3.1(13) (Description of Shiva’s

Worship)

‘“‘Brahma said, “After this, I will tell you about an excellent method of

puja. O rishis and all devas! Listen. This ensures happiness and everything

wished for. One must get up at brahma muhurta and remember Samba

Shiva. Joining one’s hands in salutation and with head lowered, one must

pray. ‘Arise. O lord of devas! Wake up. O one who is stationed in the heart!

Arise. O Uma’s lord! Get up and bring all that is auspicious to the entire

universe. I know dharma, but I do not have an inclination towards it. I

know adharma, but I do not refrain from it.620 O Mahadeva! You are based

in my heart, and I do whatever you engage me in.’ Having faithfully uttered

these words, one must remember the guru’s feet. To release urine and

excrement, one must then go out, in the southern direction. Using earth and

water, one must then clean and purify the body. The hands and feet must be

washed, and the teeth cleaned. The teeth must be cleaned before the lord of

the day621 rises. Using cupped hands, the mouth must be rinsed sixteen

times. O gods and rishis! Devotedly and attentively, the teeth must not be

cleaned on the first tithi of the month, shashthi, navami and Sunday. At a

convenient time, one must bathe in a river or at home. A man must never

bathe against the norms of the time and the place. On Sunday, shraddha

days, at the time of sankranti, during an eclipse, when great donations are

undertaken at a tirtha, on a day when one is fasting and at a time of

ashoucha,622 one must not bathe in hot water. In tirthas and similar places, a

man must devotedly bathe while facing the sun. Oil must be applied on the

limbs only after considering the right order of days of the week. However,

there is no taint if one uses fragrant oil on the limbs every day. But one

should avoid a shraddha day, an eclipse, a day of fasting or the first day of

a paksha. Unless there is an eclipse, there is no taint associated with using

mustard oil. Depending on the time and the place, one must follow the

norms and have a bath, facing the north or facing the east. One should never

bathe wearing a garment that has been worn by another. Thinking of devas,

one should bathe in a pure garment. In the night, there is no harm in

wearing another person’s clothes. But they must be cast off at the time of

having a bath and washed. To satisfy devas, rishis and ancestors, one should

offer oblations of water.623 One must next wear a washed garment and do

achamana again.”’”’

‘“‘“O supreme among brahmanas! He must next go to a pure place that

has been smeared with cow dung. There, he must devise an auspicious seat.

It can be made out of a pure piece of wood. Or it can be a place that is

completely spread with something. A colourful seat yields everything

desired as a fruit. Having chosen what is appropriate, it can be spread with

deerskin. Seating himself there, an intelligent person will use ashes to draw

Tripundraka. Tripundraka makes japa, austerities and donations successful.

If ashes are not available, the mark can be made with water. Having drawn

Tripundraka in this way, a man must wear rudraksha. Having undertaken

his own rites, he must next worship Shiva. Using mantras, he must again

perform achamana thrice. Or he can do it once, saying that this is a drop of

water from Ganga. For worshipping Shiva, cooked food and water must be

brought there. According to one’s capacity, all the other articles must be

placed nearby. Having patiently devised the place, there must be a vessel for

the arghya and another for fragrant water and akshata. The vessel full of

upachara must be placed on the right shoulder, the guru remembered and

his permission taken. In the proper way, the sankalpa must be taken and the

desires stated. Thereafter, full of great devotion, one should worship Shiva

and his family. A mudra must be shown and using sindura624 and other

articles, the destroyer of impediments worshipped, along with Siddhi and

Buddhi.625 Having worshipped him, one must again prostrate oneself before

him. He bestows gains that are one hundred thousand times more. He must

be addressed by his names in the dative case,626 beginning with Pranava and

ending with ‘namah’. Seeking his forgiveness, one must next worship the

deva who is his brother.627 He must be worshipped with great devotion, and

one must prostrate oneself before him again. At the gate, Mahodara is

always stationed as a doorkeeper.628 Having worshipped him, Girija Sati

must be worshipped next. Thereafter, Shiva must be worshipped with many

kinds of sandalwood paste, kumkuma, incense, lamps and different kinds of

naivedya. One must approach Shiva and perform namaskara. In the house,

there may be a lingam made out of clay, gold, silver, some other metal,

mercury or something else. One must again do namaskara to do this and

worship this with great devotion. When this is worshipped, everyone else is

worshipped.”’”’

‘“‘“If the lingam is made out of clay, it must be established properly,

following the norms. At home, one must always follow the rules in every

kind of way. With prana invoked in the image, the act of purification

against bhutas must be undertaken. In Shiva’s temple, the guardians of the

directions must be established and worshipped. At home, Shiva must

always be worshipped with the root mantra. There are no rules about

worshipping the gatekeepers. At home, the lingam is worshipped since

everything is established in it. At the time of worship, the divinity can be

worshipped along with his various limbs and family members. But there are

no rules about this. The worshipper must devise his own seat, near Shiva.

He must face the northern direction and again do achamana. A man must

wash his hands and do pranayama ten times, using the root mantra. Before

starting the worship, he must certainly use his hands to display the five

mudras. A man should undertake the worship only after showing the

mudras in this way. The lamp must be shown, and one should do

namaskara to one’s guru. One should then be seated comfortably in

padmasana, bhadrasana, uttanasana or paryankasana629 and perform the

rites. The cake used in the puja is a ball that makes one cross over.

However, if the worship is being done in one’s own house, this rule is not

binding. Thereafter, the excellent lingam must be washed with the vessel

used for arghya. With an attentive mind, one should gather together all the

articles required for the puja. Then, a man must use mantras to perform

avahana for the divinity. ‘Parvati’s supreme lord is seated on the summit of

Kailasa. Shambhu’s form is the one that has been stated before. He is

nirguna, but the gunas are his form. He has five faces and ten arms. He has

three eyes, and the bull is on his banner. He is as fair as camphor and his

limbs are divine. He has matted hair and the moon is on his crest. His upper

garment is made out of tiger skin. He is clad in the auspicious hide of an

elephant. Vasuki and others are twirled around his body. He wields Pinaka

and other weapons. The eight siddhis constantly dance around in front of

him. His worshippers and devotees utter words “Victory. Victory.” His

energy is impossible to withstand. He is impossible to behold. Devas serve

him. He is the refuge for all beings. His pleasant face is like a lotus. The

Vedas and the sacred texts sing about him. Vishnu and Brahma always

praise him. Shiva is devoted to his devotees. He is bliss. I am invoking

him.’ Having performed dhyana in this way, one must think of a seat for

Samba Shiva. In due order, the dative case must be used for everything.

Padya will be offered to Shankara and arghya. After that, achamana will be

done for Shambhu, the paramatman. Thereafter, one must cheerfully bathe

Shankara with the five objects.630 The appropriate mantras from the Vedas

will be used. Mantras will be addressed to him by name, using the dative

case. All the objects must be offered with devotion. In this way, all the

desired objects will be offered to Sankara. Thereafter, Shiva must be bathed

with water.631 Attentively, one must offer excellent fragrances, sandalwood

and unguents. Using fragrant water, one must think of a continuous stream

of water being poured. This must be done with mantras from the Vedas or

chanting the mantra with six aksharas eleven times. Thereafter, it is time to

wipe the image with a piece of cloth. Then, achamaniya and a garment

must be offered. With many kinds of mantras, sesamum, barley, wheat,

mudga and gram must be offered to Shiva. Flowers must be offered to the

great-souled one who has five faces. Meditating on each face, one should

offer what is appropriate and what one wishes—lotuses, shatapatras,632

conch shells, flowers, kusha flowers, dhatturas,633 mandara flowers634 that

have grown on trees and tulasi leaves. Bilva leaves are special. The puja

must be performed with great devotion. Shankara is affectionate towards his

devotees. If nothing else is available, bilva leaves must be offered to Shiva.

Every kind of worship is accomplished through the offering of bilva leaves.

Full of great joy, powdered fragrances and excellent and fragrant oil of

many kinds must be offered to Shiva. Then, one should happily offer

incense, guggula and aguru.635 A lamp lit with ghee must be offered to

Shankara. Thereafter, reciting mantras, one should devotedly offer arghya

to him again. With devoted sentiments, one must then wipe the face with a

piece of cloth. ‘O Shankara! Give me beauty. Give me fame. Give me

objects of pleasure. Give me objects of pleasure and emancipation as fruits.

Please accept this arghya. I prostrate myself before you.’ Next, many kinds

of auspicious naivedya must be offered to Shiva. Without any delay,

achamana must be lovingly done. Along with all the accompaniments, betel

leaf must be offered to Shiva. Using a lamp with five wicks, arati636 must be

done. The lamp must be shown four times at the feet, twice at the navel,

once at the face and seven times over the whole body. After this, uttering

mantras, dhyana must be done. A man will chant mantras as many times as

his knowledge allows. An intelligent person will perform japa with mantras

according to the path instructed by the guru. ‘Mantras must be chanted

according to the path instructed by the guru. In the matter of number of

mantras, a man will follow what he knows.’637 Using many kinds of

stotrams, he will praise Vrishadhvaja.638 Then, he must slowly do

pradakshina of Shiva. Following the norms, a man must do sashtanga

namaskara. After this, with devotion, an anjali of flowers must be offered.

‘This is for Shankara. This is for Paresha. This is for satisfying Shiva. I

have done this puja, knowingly and unknowingly. O Shankara! Show me

your favours and grant me all the fruits. O Lord! As long as my breath of

life exists, my mind is always immersed in you. O Gouri’s lord! O

Bhutanatha! Knowing this, be pleased with me. Those who stagger on the

ground are supported by the ground alone. O lord! Those who cause you an

offence find refuge in you.’ Saying many such things, he will offer an anjali

of flowers. He will prostrate himself several times and say, ‘O lord of

devas! O Lord! Along with your family, return to your abode. O Lord!

Please return again when it is time for puja. Full of love, depart now.’ In

this way, one should entreat Shankara, who is affectionate towards his

devotees, many times. Having done the visarjana in the heart, the water

must be sprinkled on the head. O sages! I have thus told you everything

about worshipping Shiva. This bestows objects of pleasure and

emancipation. O worthy ones! What else do you wish to hear?”’”’

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Chapter 46-3.1(14) (More Descriptions of

Worship)

‘The rishis said, “O Vyasa’s disciple! O immensely fortunate one! Please

tell us the fruits conferred by Shambhu in worship with different kinds of

flowers.”’

‘Suta replied, “O Shounaka and other rishis! Listen lovingly. With great

affection, I will now tell you everything about the determination regarding

flowers and leaves. Vidhatri was formerly asked this by maharshi Narada.

With great love, he told him about the determination regarding flowers and

leaves.”’

‘“Brahma said, ‘A person who desires prosperity should worship the

divinity Shiva with lotuses, bilva leaves, shatapatras and shankha

flowers.639 O brahmana! If a person worships Shiva with one hundred

thousand such flowers, his sins are destroyed and there is no doubt that he

obtains prosperity. Twenty lotuses are said to amount to one prastha. One

thousand bilva leaves are said to constitute half a prastha. One thousand

shatapatras are said to constitute half a prastha. There are sixteen palas in

a prastha and ten tankas are said to constitute one pala.640 If these measures

are weighed out on a pair of scales, every desire is accomplished. If a

person has no desires, he becomes like Shiva. O lords among sages! A

person who desires a kingdom must worship the divinity Shankara with ten

crore Parthiva lingams. Flowers and unbroken paddy must be offered to

Shiva’s lingam. Sandalwood paste must be used, and water poured over the

lingam. An appropriate mantra must be used and bilva leaves are excellent

for the purpose. Shatapatras, lotuses and shankha flowers can also be used.

It has formerly been said that these are special. Such worship is divine and

always yields everything that is desired, in this world and in the next world.

Incense, lamps, naivedya and arghya must be offered and arati done. After

pradakshina and namaskara, one must seek forgiveness and do visarjana.

Having done all these complements, people must be fed. If a person does

this, Shankara bestows a kingdom on him. A man desiring importance must

worship half the number.641 A person desiring freedom from imprisonment

must worship one hundred thousand. A person suffering from disease must

worship half that number of Shiva lingams.642 A person desiring a maiden
must worship half that number of Shiva lingams.643 A person desiring
learning must worship half that number of Shiva lingams.644 A person
desiring eloquence in speech must worship Shiva with ghee. To uproot
enemies, the same kind of worship is prescribed. To kill enemies, one
hundred thousand lingams must be worshipped. To confound enemies, half
that number is required. To conquer vassals, one crore pujas is praised. To
subdue kings, ten thousand is prescribed. For fame and mounts, a number of
one thousand is prescribed. A person desiring emancipation must devotedly
worship Shambhu five crore times. A person desiring jnana must worship
Shankara, who brings benefit to the worlds, one crore times. A person
desiring to see Shiva must worship half that number. Alternatively, if a
person wishes his desires to bear fruit, he can do japa with Mahamritunjaya
mantra. After five hundred thousand such japas, Shiva shows himself.
After one hundred thousand such japas, if he does a second one hundred
thousand, he obtains the birth that he wishes for. If he does a third one
hundred thousand, his desires are satisfied. If he does a fourth one hundred
thousand, he sees Shiva. If he does a fifth one hundred thousand, there is no
doubt that he obtains the fruits. When this mantra is used, the fruits
obtained are one million times more.’”’
‘“‘A person desiring emancipation must worship with darbha grass. O
supreme among rishis! It should be known that the number to be
worshipped is always one hundred thousand. A person desiring a long
lifespan must worship with durva grass. A person desiring sons must
worship with dhattura flowers. It is said that worship with dhattura that has
red stems yields what is auspicious. A worshipper who uses agastya
flowers645 obtains great fame. A person who worships with tulasi obtains
objects of pleasure and emancipation as fruits. Influence is obtained through
arka flowers and kubjakalhara flowers.646 It is said that worshipping with
japa flowers647 brings death to enemies. Karavira drives away suffering
from ailments. There is no doubt that ornaments are obtained through
bandhuka flowers,648 while mounts are obtained through jati flowers.
Vishnu loves a person who worships with atasi flowers.649 A man who
worships with shami leaves obtains emancipation. If mallika flowers are
used, Shiva gives him an auspicious woman. With yuthika flowers,650 he
will never lack crops or a house. With karnikara flowers,651 he will obtain

an abundance of garments. With nirgundi flowers,652 the minds of people

become pure. With one hundred thousand bilva leaves, all desires are

satisfied. When garlands of beautiful flowers are used, prosperity and

happiness are enhanced. There is no doubt that seasonal flowers bestow

emancipation. Rajika flowers653 bring about death to enemies. If one

hundred thousand such flowers are offered to Shiva, great fruits are

obtained. There is no flower that is not loved by Shiva. With the exception

of champaka and ketaka,654 everything can be offered. O excellent one!

After this, listen lovingly to the measurements of grain that must be used to

worship Shankara, and the fruits obtained. When men use heaps of rice,

prosperity results. O brahmana! With great devotion, unbroken grain must

be offered to Shiva. There are one hundred thousand grains in six and a half

prasthas, or two palas. These must be used for worship. After first

worshipping Rudra, a beautiful piece of cloth will be placed over Shiva’s

lingam and the excellent rice will be placed on this cloth. With fragrant

flowers, a single shriphala655 must be placed on top of this. When incense is

added, the fruits of worship are obtained. After performing two Prajapatya

ceremonies, a certain number of silver coins must be offered as dakshina. If

this is not possible, dakshina must be given according to capacity. Twelve

brahmanas must be fed thereafter. One hundred thousand such pujas must

be performed, along with mantras and all the accompaniments. It is said

that the rule is to chant the mantra one hundred and eight times. The

offering of one hundred thousand palas of sesamum destroys great sins.

There are one hundred thousand such seeds in eleven palas. Desiring

welfare, the worship must be conducted as described earlier. It is the task of

men to feed brahmanas on the occasion. There is no doubt that miseries and

great sins on account are instantly destroyed as a result. Worship of Shiva

with one hundred thousand grains of barley is supreme. Eight and a half

prasthas amount to one hundred thousand. The old measurement is two

palas. Worship with barley by sages enhances happiness in heaven.

Brahmanas who desire fruits must undertake the Prajapatya rite. Shankara’s

puja with wheat is praised. If one does this with one hundred thousand

grains, offspring increase. The earlier determination is that there are one

hundred thousand grains in half a drona. If the divinity Shiva is worshipped

with mudga, he bestows happiness. Seven and a half prasthas amount to

one hundred thousand grains, the ancient measure being of two palas.

Eleven brahmanas must also be fed. The paramatman is the one who

supervises dharma. If the divinity is worshipped with priyangu,656 dharma,

artha and kama increase. A person who does such puja is always happy.

The ancient measure is stated as one hundred thousand grains in one

prastha. It is said that twelve brahmanas must be fed. It is said that

worshipping Shambhu with rajika brings about the death of enemies. There

are one hundred thousand sarshapa seeds657 in twenty palas. It is said that

worshipping the divinity in this way brings about the death of enemies. It is

wonderful to worship Shiva with the adhaki pulse.658 Along with this, a cow

and a bull must also be given. It is said that worshipping with pepper leads

to the destruction of enemies. Shiva must be adorned with adhaki pulse and

worshipped. This kind of worship brings many kinds of happiness and all

the fruits. O supreme among sages! I have thus spoken about the

measurement for grain. O lord among sages! Now lovingly hear about one

hundred thousand flowers. There are one hundred thousand shankha

flowers in one prastha. Vyasa, who knew about subtle measurements,

instructed this. It is said that there are one hundred thousand jati or yuthika

flowers in eleven prasthas. There are one hundred thousand rajika flowers

in five and a half prasthas. There are one hundred thousand excellent

mallika flowers in twenty prasthas. One hundred thousand sesamum

flowers amount to less than one prastha. There are said to be one hundred

thousand karavira flowers in two prasthas. The learned say that the

measurement of nirgundi flowers is also that. The measurement of

karnikara and shirisha659 flowers is also that. There are one hundred

thousand bandhuka flowers in ten prasthas. These are seen to be the

different measures in which Shiva is worshipped by those who wish for

every kind of desire to be met, prosperity and emancipation.’”’

‘“‘I will next speak about the great fruits of dhara puja.660 There is

benefit to men even if they hear about this. Full of devotion, one should

follow the norms and do Shiva’s puja. After this, full of devotion, one must

pour water over the lingam. A dhara of water brings auspiciousness and

pacifies delirium and fever. This must be done with Shatarudriya mantra,

ekadasha Rudra mantra,661 performing japa on Rudra, Purusha sukta,662

shadanga mantra,663 Mahamrityunjaya mantra or gayatri mantra. This must

begin with Pranava, use his name and end with “namah”. As water is

poured down, the mantra must be chanted. Such excellent dhara puja

increases offspring and happiness. One must lovingly wear bhasma and add

divine and auspicious objects to the water. If a person pours a dhara of ghee

while one thousand mantras are chanted, there is no doubt that his lineage

is extended. In this way, using the mantras mentioned by me, Shiva’s

worship must be undertaken. Lords among sages have said that brahmanas

must be fed and the Prajapatya rite observed. In particular, one must always

use a dhara of milk. Sugar will be added only when there is dumbness in

intelligence. If a dhara is used as long as ten thousand mantras are chanted,

the worshipper develops excellent intellect, similar to that of Brihaspati. If

dhara puja is done, all miseries are destroyed—when magic is used against

the person, when there is pain in the body without any reason, when any

kind of sorrow increases on account of love and when there are incessant

quarrels in one’s own house. To chastise enemies, a dhara of oil must be

poured over Shiva’s lingam. If one does this extremely carefully, there is no

doubt that one is successful. Fragrant oil increases objects of pleasure.

Mustard oil certainly destroys enemies. By worshipping Shiva with money,

one becomes king of the yakshas. A dhara of sugarcane juice poured over

Shiva brings every kind of happiness. A dhara of Ganga water bestows the

fruit of objects of pleasure and emancipation. For all of these, it is said that

Mahamrityunjaya mantra must be chanted. The rule is to do this ten

thousand times. Eleven brahmanas must be fed. O lord of sages! I have thus

told you everything you asked me about. This brings success in the world

and ensures benefit and the fulfilment of every kind of desire. I will now

tell you about the rule for worshipping Shiva along with Skanda and Uma

and about the fruits that are obtained if one does this devotedly. This is what

I have heard. Such a person enjoys every kind of happiness and obtains

auspicious sons and grandsons. He goes to Mahesha’s world, which

bestows every kind of happiness. He will be astride a vimana that is as

resplendent as one crore suns, one that can go wherever it wills. He will be

surrounded by Rudra’s women, with songs and musical instruments. Until

the deluge arrives, he will sport with Shiva’s bhutas. After this, he will

obtain undecaying vijnana and emancipation.’”’

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Chapter 47-3.1(15) (Rudra’s Avatara)

‘“Narada said, ‘O Vidhatri! O immensely fortunate one! O Vidhatri! O

supreme among gods! You are blessed. You have now made me hear about

Shiva’s wonderful account, which is supremely purifying. I have heard

about the auspicious, wonderful and immensely divine account about the

origin of the lingam. Hearing about his powers destroys unhappiness.

Please tell me what happened next, about his greatness of conduct. In

particular, please tell me about the nature of creation.’”’

‘“Brahma replied, ‘You have asked me a relevant question. I will briefly

tell you about what happened next, as I heard it formerly. In the form of

Shiva, the eternal divinity vanished. O Indra among brahmanas! Vishnu

and I were filled with great happiness. I was in the form of a swan and

Vishnu was in the form of a boar. With the desire that the worlds should be

created, we withdrew from the spot.’”’

‘“Narada said, ‘O Vidhatri! O Brahma! O immensely wise one! There is

a great doubt in my heart. You are unmatched in your compassion. Please

dispel it immediately. Why did the two of you assume the forms of a swan

and a boar? Why did you ignore other forms? Please tell me the reason for

this.’”’

‘Suta said, “Hearing the words of the great-souled Narada, Brahma

remembered Shiva’s lotus feet and replied affectionately.”’

‘“Brahma replied, ‘A swan can constantly go upwards. That apart, like

separating milk from water, it has the discrimination to distinguish truth

from untruth. A swan possesses the discrimination to distinguish jnana

from lack of jnana. That is the reason Brahma, the creator, assumed the

form of a swan. O Narada! But despite assuming the form of a swan, I lost

my sense of discrimination. Therefore, in that form of light, I could not

discern Shiva’s own form. How can jnana be generated in a person who

wishes to embark on the task of creation? Therefore, despite assuming the

form of a swan, I did not obtain a sense of discrimination. A boar can go

constantly downwards. That is the reason Vishnu, who roams around in the

forest, assumed the form of a boar. Alternatively, he thought of this form

because he visualized the creation of a new kalpa. Vishnu became a boar

because he wanted to turn the world into a forest. Since the day Hari

assumed the form of a boar, the kalpa known as Varaha kalpa started. It is

because of his664 wishes that we assumed those two forms then. Since that

day, the new kalpa known as Varaha kalpa commenced. O Narada! I have

given you the answer to your question. Now listen. O sage! Remembering

Shiva’s lotus feet, I will describe the process of creation. Mahadeva

vanished. Intent on carrying out his instructions, I, the grandfather of the

worlds, engaged in dhyana. Prostrating myself before Shambhu, I acquired

jnana from Hari. Filled with great bliss, I made up my mind to create.

Vishnu also prostrated himself before Sadashiva. O son! Having instructed

me, he vanished from the spot. Having obtained Shambhu’s favours, Vishnu

went outside the cosmic egg. He went to the city of Vaikuntha and started to

reside there.’”’

‘“‘Desiring to create, I remembered Shiva and Vishnu. The water had

already been created and I used that to offer oblations of water. Thereafter,

twenty-four tattvas arose from the egg. O brahmana! The form of water

could no longer be seen, and the form of Virat arose. I became full of

doubts and tormented myself through extremely terrible austerities. For

twelve years I engaged in dhyana on Vishnu. O son! At that time, Hari

manifested himself. Full of great affection, he cheerfully touched my body

and spoke to me. Vishnu said, “I am pleased with you. Please ask for a

boon. There is nothing that cannot be given to you. O Brahma! Because of

Shambhu’s favours, I am capable of bestowing anything.” Brahma said,665

“O immensely fortunate one! This is appropriate. Shambhu has given me to

you. O Vishnu! I prostrate myself before you. Therefore, it is appropriate

that you should now give me what I ask for. This cosmic egg is in the form

of Virat and possesses twenty-four tattvas. But it has no consciousness and

is seen to be insentient. O Hari! Through Shiva’s favours, you have now

manifested yourself before me. This egg has originated from Shankara.

Please impart consciousness in it.” The great Vishnu, who followed Shiva’s

instructions, was addressed in this way. Assuming his form of Ananta, he

entered the egg. That Purusha possessed one thousand heads, one thousand

eyes and one thousand feet. He touched the ground in every direction and

pervaded the egg. When Vishnu entered the egg, I eulogized him properly.

The egg, with the twenty-four tattvas, became sentient. Hari, the lord of the

seven worlds, beginning with Patala,666 was radiant. The Lord was himself

Virat Purusha. For his own residence, the Lord with five faces created the

beautiful city of Kailasa, where he is radiant with all his companions. O

devarshi! When the cosmic egg is destroyed, Vaikuntha and Kailasa are

never destroyed. O supreme among sages! I reside in Satyaloka. O son!

Because of Mahadeva’s command, I am engaged in the task of creation. As

I desired to create, the evil creation manifested itself before me. O son! This

was ignorance. It was tamas, cloaked as intellect. After this, with a pleasant

mind, I created immobile objects. This was the primary creation. But

because of Shambhu’s command, I continued to meditate. I wanted to create

those who were sadhakas in their atmans. But the creation that resulted was

full of misery and was downward in flow. I saw that this did not consist of

sadhakas.667 Therefore, instructed to create sadhakas, I thought again. The

sattvika sarga, or urddhvasrota, quickly resulted. This is known as the

creation of devas and is extremely pleasant. But I thought that this too was

not of sadhakas. Therefore, I again meditated on the lord within my atman.

Through Shankara’s command, the creation known as rajas sarga resulted.

This is known as arvaksrota, the creation of humans, and has supreme

sadhakas. After this, because of Mahadeva’s command, bhuta sarga

resulted. I thus engaged in five kinds of creation. After this, Brahma is said

to have brought about three prakrita creations. The first is creation of

Mahat, while the second is the creation of subtle elements. The third is

known as vaikarika. These are the three creations resulting from Prakriti.

Taking vaikrita and prakrita together, there are eight kinds of creation.

Koumara is spoken of as the ninth and it is both vaikrita and prakrita. I am

incapable of explaining the differences between these. I must finally speak

of the dvija sarga, which has served little purpose. In this Koumara sarga,

this great creation of Sanaka and the others took place. Sanaka and the

others were sons born through my mental powers and they are as revered as

the brahman. There were five of these and they were full of supreme non-

attachment.668 Despite my instructions, those learned ones turned away from

samsara. Their minds were fixed on dhyana about Shiva. Their minds did

not turn towards creation. O supreme among sages! Indeed, they answered

back. O Narada! On hearing this, I was overcome by delusion and filled

with rage.’”’

‘“‘O sage! When I was enraged and deluded, my mind was distracted.

Because of the anger, drops of tears fell down from my eyes. At that time,

when I thought of him in my mind, Vishnu quickly arrived there and

enlightened me. Hari instructed me, “For Shiva’s sake, perform austerities.”

O supreme among sages! I engaged myself in great and fierce austerities.

While I was engaged in austerities for the sake of creation, from the spot

between my eyebrows and nose that is known as avimukta,669 Mahesha,

who has three forms and is an ocean of compassion, manifested himself.

The lord of all portions assumed all his portions and emerged as

ardhanarishvara.670 Shankara, the one without birth, Uma’s consort, himself

emerged as a mass of energy. He is omniscient, the creator of everything

and is known as Nilalohita. On seeing him, I prostrated myself. Delighted

and full of great devotion, I praised him. I said, “O divinity! O lord of all

devas! Please create different kinds of subjects.” Hearing my words,

Maheshvara, lord of devas, created many ganas of Rudras who were just

like his own self. I again told Isha Maheshvara Maharudra, “O divinity!

Please create subjects who suffer fear on account of birth and death.”

Hearing my words, Mahadeva, the lord of compassion, laughed at my

words. O supreme among sages! He laughed and spoke to me. Mahadeva

said, “O Vidhatri! I will not create subjects who suffer fear on account of

birth and death. They are submerged in an ocean of miseries because they

are under the subjugation of their own inauspicious karma. I save subjects

who are submerged in an ocean of grief. In my form as a guru, I impart

proper jnana to them. O Prajapati! Therefore, you create all the subjects

who will be overwhelmed by grief. Since you are doing this after being

commanded by me, you will not be bound by maya.” Telling me this, the

prosperous Bhagavan Nilalohita Hara swiftly vanished along with his

ganas, as I watched.’”’

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Chapter 48-3.1(16) (Description of Creation)

‘“Brahma said, ‘O Narada! I divided the five elements671 and sound and

the others and created the five gross elements of space, wind, fire, earth and

water. I also created mountains, oceans, trees and other things, kali and the

other yugas and other measurements of time. O sage! Thereafter, I created

other things, but was not satisfied. O sage! Therefore, I meditated on Samba

Shiva and created sadhakas. Marichi was created from my eyes, Bhrigu

from my heart, Angiras from my head, Pulaha, the supreme sage, from

vyana, Pulastya from udana, Vasishtha from samana, Kratu from apana,

Atri from the ears and Daksha from prana.672 I then created you from my

lap and the sage Kardama from my shadow. I created Dharma, the means

for accomplishing everything, from my resolution. O tiger among sages!

Having created these sadhakas, I decided I was successful. All these were

created through Mahadeva’s favours. O son! Following my command,

Dharma, born out of my resolution, assumed the form of Manu and engaged

the sadhakas in their activities. After this, from different parts of my body, I

created innumerable sons. O sages! I gave suras, asuras and others their

own forms.’”’

‘“‘Shankara was inside me. O sage! Urged by him, I split my body into

two parts and assumed two forms. O sage! One half was a woman, and the

other half was a man. Within her, he673 created a couple, the best means of

accomplishing every objective. The man was Svayambhuva Manu, the best

instrument. The woman was known as Shatarupa, a yogini and an ascetic. O

son! Following the rites of marriage, Manu accepted the auspicious lady

and they created subjects through intercourse. Through her, he obtained two

sons—Priyavrata and Uttanapada. He also had three daughters, known as

Akuti, Devahuti and Prasuti. He bestowed Akuti on Ruchi and the one in

the middle674 on Kardama. He bestowed the youngest daughter,

Uttanapada’s sister Prasuti, on Daksha. Prasuti gave birth to those who

spread over everything, mobile and immobile. Akuti and Ruchi had twins,

Yajna and Dakshina. Through Dakshina, Yajna had twelve sons. O sage!

Through Devahuti, Kardama had many sons. Through Prasuti, Daksha had

twenty-four daughters. He bestowed thirteen of these, Shraddha and others,

on Dharma. O lord among sages! Listen to the names of Dharma’s wives—

Shraddha, Lakshmi, Dhriti, Tushti, Pushti, Medha, Kriya, Vasu, Buddhi,

Lajja, Shanti, Siddhi and Kirti.675 These are the thirteen. The eleven younger

and virtuous daughters, with excellent eyes, Khyati, Sati, Sambhuti, Smriti,

Priti, Kshama, Sannati, Anurupa, Urja, Svaha and Svadha, were

respectively married to Bhrigu, Bhava, Marichi, the sage Angiras, Pulastya,

Pulaha, Kratu, supreme among rishis, Atri, Vasishtha, Vahni676 and the

ancestors. Bhrigu and the other supreme sadhakas accepted these daughters,

Khyati and the others. Thus, the three worlds, with mobile and immobile

objects, were filled everywhere. In this way, following the commands of

Ambika’s lord and depending on their karma, many beings were born.

There were many bulls among brahmanas too. In a different kalpa, Daksha

is said to have had sixty daughters. O Narada! Following the norms, Daksha

bestowed ten of these on Dharma, twenty-seven on the moon, thirteen on

Kashyapa, four on the supremely beautiful Tarkshya and two each on

Bhrigu, Angiras and Krishashva. They had many offspring, who spread

over everything mobile and immobile. O supreme among sages! Following

the norms, Daksha bestowed ten daughters on the great-souled Kashyapa.

Their offspring spread over the three worlds, mobile and immobile. There

was no space, mobile or immobile, that was empty. Beginning with the

nether regions of Patala and all the way up to Satyaloka, the offspring born

from Daksha’s daughters, devas, rishis, daityas, trees, birds, mountains and

herbs covered everything mobile and immobile. Everything in the cosmic

egg was covered. Nothing was empty. In this way, following Shambhu’s

command, Brahma completed the creation in the proper way.’”’

‘“‘Rudra always protected Sati at the tip of his trident. Earlier, Shambhu,

who pervades everything, created her for the sake of his austerities.

Thereafter, for the task of the worlds, she was born through Daksha. To

save his devotees, he engages in many pastimes. Shiva is said to have

divided himself into three—Vaikuntha from the left flank, I from the right

flank and Rudra from the heart. Vishnu, Rudra and I are said to represent

the three gunas. Shiva is the supreme and undecaying brahman. He is

himself always without gunas. Vishnu is said to represent sattva, I rajas and

Rudra tamas. But this is only the way the world perceives our activities.

The reality is different. Vishnu represents sattva on the outside but has

tamas inside. Rudra represents tamas outside but has sattva inside. O sage!

I represent rajas everywhere, inside and outside. The divine goddess677 is

rajas in nature. Sati’s form is sattva, while Lakshmi is full of tamas. These

are known to be the three supreme forms of Shivaa. In this way, Shivaa

became Sati and married Shankara. At her father’s sacrifice, she gave up

her own body. She did not accept it again but returned to her own abode. As

a result of the prayers of devas, Shivaa was born again as Parvati. Having

performed extremely extensive austerities, she got Shiva back again. O lord

among sages! She is known by many names—Kalika, Chandika, Bhadra,

Chamunda, Vijaya, Jaya, Jayanti, Bhadrakali, Durga, Bhagavati,

Kamakhya, Kamada, Amba, Mridani and Sarvamangala. All of these names

bestow objects of pleasure and emancipation. They vary according to

qualities, acts and forms. She is generally known as Parvati. Devi and Deva

possess all the gunas and divide themselves into the three gunas. Together,

they engage in many wonderful acts of creation. O supreme among sages! I

have thus described to you the process of creation. Following Shiva’s

command, I created the entire cosmic egg. Shiva is the supreme brahman.

We three divinities are said to be his forms. Vishnu, Rudra and I differ in

forms because of qualities. The paramatman is both saguna and nirguna.

He rules himself and amuses himself with Shivaa in the beautiful region of

Shivaloka. Rudra is his complete avatara and is said to be Shiva himself.

The one with five faces resides in his beautiful abode of Kailasa. When the

cosmic egg is destroyed, he is not destroyed.’”’

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Chapter 49-3.1(17) (Gunanidhi’s Conduct)

‘Suta said, “O lords among sages! Hearing Brahma’s words, Narada bent

down humbly and again questioned him.”’

‘“Narada asked, ‘When did Shankara, who is affectionate towards his

devotees, go to Kailasa? How did he develop a friendship with the great-

souled Kubera? What does Hara, completely auspicious in form, do there?

Please tell me all this. I am filled with great curiosity.’”’

‘“Brahma replied, ‘O Narada! Listen. I will tell you about the conduct of

the one with the moon on his crest, how he went to Kailasa and how he

developed a friendship with Dhanada.678 In the city of Kampilya,679 there

was a person named Yajnadatta, born in a lineage that performed soma

sacrifices. He was Dikshita680 and was accomplished in the knowledge of

performing sacrifices. He was wise and knew the Vedas and Vedanta. He

was accomplished in Vedanta and other things. He was revered by the king

and was generous in many ways. He was famous. He was engaged in

tending to the sacrificial fire and studying the Vedas. He had a son named

Gunanidhi, who was handsome and beautiful in his limbs. His form was

like the lunar disc. He initiated this son. After upanayana, he received a lot

of knowledge of the eight kinds.681 However, his father did not know that he

engaged in gambling. He took a lot of wealth from his mother and handed

this over to other gamblers. He was friendly with them. He gave up the

conduct of brahmanas. He turned away from bathing at the time of the

sandhyas. He criticized Vedas and the sacred texts. He criticized devas and

brahmanas. He ignored the conduct indicated in the smriti texts and

indulged in singing and the playing of musical instruments. He was bound

in love towards actors, heretics and mimics. Though his mother sent him to

his father, he didn’t go. He682 was Dikshita and so was she. While she was

engaged in her household tasks, he would occasionally ask her about

Gunanidhi, his son. “O fortunate one! I don’t see him at home. What is he

doing?” On every such occasion, she would tell him, “He has just gone out.

He has been engaged in bathing and worshipping devas. For the sake of

studying, he has gone out with two or three friends.” Though she had been

initiated, since he possessed only one son, she deceived in this way. Her

Dikshita husband did not know anything about this act of hers. Till the age

of sixteen years, he had all the samskaras, ending with keshanta, done. In

this way, Yajnadatta initiated his son. Following the rules of the grihya

sutras,683 he got his son married. O Narada! Every morning, the mother

would wake up her son, Gunanidhi. Her heart full of affection, she would

make him sit down and gently chastise him. “O son! Your father is great-

souled, but he is prone to swift rage. If he gets to know of your conduct, he

will chastise me and you. Every day, I hide your wicked deeds from your

father. O son! Because of his good and virtuous conduct, he is revered by

people. O son! Good conduct and association with virtuous people is wealth

for brahmanas. How is it that your mind is not happily drawn towards such

good behaviour? Your forefathers were learned, initiated into the

performance of soma sacrifices. Therefore, they were revered in this world.

Give up the association with wicked people and associate with those who

are virtuous. Fix your mind on virtuous learning and follow the conduct

worthy of brahmanas. In beauty, fame, noble lineage and good behaviour,

be like your father. Therefore, why don’t you give up this wicked conduct

that you love? You are nineteen years old now and she684 is sixteen years

old. Accept her and protect her properly. Be devoted towards your father.

Your father-in-law possesses qualities and good conduct. He must always

be respected by you. O son! Therefore, why don’t you give up this wicked

conduct? O son! Your maternal uncles are also unmatched in learning, good

conduct and lineage. You are not scared of them either. Both of your

lineages685 are pure. Look around our house at the other brahmana boys.

Inside the house, look at your father’s shishyas. They are humble. O son! If

the king hears about your wicked conduct, he will cease to respect your

father and may even take away his means of subsistence. So far, people

thought that all your acts were those of a child. But hereafter, they will stop

speaking of you as having been initiated. All of them will abuse your father

and me. They will utter wicked words, saying that the son has taken after

his mother’s conduct. Your father is not a sinner. He follows the path of the

shruti and smriti texts. Maheshvara is my witness that my mind has always

been fixed on his feet. Since bathing after my season,686 I did not see the

face of any wicked person. But destiny is powerful. That is the reason I

have given birth to you.” Every instant, the mother tried to instruct the evil-

minded one. However, he did not give up adharma. A person addicted to

vices cannot be made to understand easily. Hunting, liquor, slander,

falsehood, theft, gambling and prostitutes are vices that have shattered

many men. Extremely evil-minded, he grabbed anything he could see inside

the house, garments, pots and other things and took them away for purposes

of gambling.’”’

‘“‘On one occasion, he stole a valuable ring, set with stones, belonging to

his father. He handed it over to a gambler. By chance, the Dikshita saw it on

the hand of a gambler. The Dikshita asked, “Where did you get this ring?”

When asked once, the gambler didn’t answer. When asked again, he replied,

“O brahmana! Why are you accusing me of having indulged in theft? I got

this ring from your son, who gave it to me. Earlier, I won from him his

mother’s garment. He has not only given me this ring. There are many other

objects he has given other gamblers. He has given gems, pots, garments,

cosmetic articles and colourful vessels made out of bronze and copper.

Every day, gamblers strip him naked and bind him. There is no gambler on

earth who is as unskilled as he is. Your son is foremost among gamblers. O

brahmana! How is it that you did not know about this till today? He is

accomplished in unfair means and deception.” When he heard this, he hung

his head down under the burden of shame. He covered his head with his

garment and entered his own house. Dikshita Yajnadatta was addicted to the

rites mentioned in the shruti texts. He spoke to his wife, who was extremely

devoted to her husband. Yajnadatta said, “O one who has been initiated!

Where is that cunning son, Gunanidhi? Let it be. What do I have to do with

him? Where is my auspicious ring? When you applied unguents on my

body, you took that ring off. Please bring that bejewelled ring quickly and

give it to me.” Hearing these words, the lady who had been initiated was

scared. She was engaged in rites connected with the midday bath and

replied, “I am anxiously engaged in collecting articles required for

worshipping devas. O one who loves guests! The time for attending to

guests is passing. I am eager to finish cooking the food now. While engaged

in placing it in vessels, I have forgotten where I have kept it.” Dikshita

replied, “You have always spoken the truth, but you are a mother who has

given birth to a false son. Whenever I asked you where the son has gone,

you told me that he had just gone out. You had told me that he had gone out

with two or three friends for the sake of studying. O wife! Where is the red

piece of cloth I gave you? After getting it, you always kept it in the house.

Give up your fear and please tell me the truth. Now, I do not see the

bejewelled vase I gave you. Where is the tripod covered with a threaded

piece of cloth? I gave that to you too. Where is the bronze pot from the

south? Where is the copper one from Gouda? Where is the ivory hangar

from which curios used to hang? Where is the statue from the mountainous

regions? It was wonderful and was as radiant as the moon. It was

ornamented with the image of a lady holding a lamp. What is the need to

speak a lot? You have been born in a noble lineage. Being angry with you is

futile. I will eat only after I have married again. Since the wicked one has

defiled the lineage, I am without offspring now. Get up and bring me some

water. I will offer him oblations of water mixed with sesamum.687 It is better

for men not to have sons than to have wicked sons who are the worst of the

lineage. For the sake of the lineage, I will forsake him now. This is eternal

good policy.” Following the daily rituals, Dikshita bathed. On that very day,

he accepted the hand of the daughter of a learned brahmana.’”’

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Chapter 50-3.1(18) (Gunanidhi’s Virtuous End)

‘“Brahma said, ‘Hearing what had happened, Dikshita’s son

reprimanded himself for what he had done earlier. Considering all this, he

left for some other place. A long period of time passed after the departure of

Yajnadatta’s son. Having been abandoned, the wicked Gunanidhi lost all

sense of enterprise. He thought a great deal. “Where will I go? What will I

do? I am not learned. Nor do I possess a great deal of riches. In a different

country, only a wealthy person can find happiness, though a wealthy person

will be scared of thieves. There are impediments in every direction. I was

born in a lineage of those who officiated at sacrifices. How will I face this

great hardship? Alas! Destiny is powerful and binds us to karma. Since

there is no one I know, I cannot even beg. Nor do I possess any riches. Who

will provide me refuge? Before the sun rose, my mother always used to

feed me sweet food. Who will I ask now? My mother isn’t here either.” O

Narada! In this way, he thought a lot. Extremely miserable, he sat down

under a tree and the sun set.’”’

‘“‘There was a man who was Maheshvara’s devotee. At this time, he

emerged out of the city, carrying offerings with him. He had fasted on Shiva

Ratri. To worship Ishana, he carried many kinds of divine objects and was

surrounded by his own relatives. With his intelligence fixed on Shiva, the

devotee entered Shiva’s temple. With an excellent mind, he worshipped

Shankara in the appropriate way. The brahmana who was Yajnadatta’s son

inhaled the fragrance of cooked food. He had been cast away by his father

and he was without his mother. He was hungry and arrived there. “It is

night. This cooked food has been brought for Shiva and I will take it when

Shiva’s devotee’s go to sleep. It is chance that all these many and great

offerings have been brought.” Having assured himself in this way and

having found support, he sat down at the door to Shambhu’s temple. He

witnessed the great puja devised by the devotees. Having completed the

singing and the dancing, the devotees slept. So as to steal the naivedya, he

entered Bhaga’s chamber. In the dim light of the lamp, he looked at the

cooked food. So as to get better illumination, he tore half of his garment

and placed it on the lamp. Yajnadatta’s son lovingly seized Shiva’s

naivedya. Suddenly happy, he grabbed the many kinds of cooked food.

Having seized the cooked food, he quickly went outside. He struck a

sleeping person with his foot, who woke up in rage. “Who is this? Who is

running away quickly? Seize him. Grab him.” Filled with great fear, that

person screamed in this way. While he was running away in fear, the guards

of the city arrived. In a short while, they bound him and killed him. O sage!

Yajnadatta’s son could not eat the naivedya, which should not be eaten.’”’

‘“‘However, he either possessed the strength of accumulated good deeds,

or Shiva showed him favours. Yama’s terrible servants arrived, with nooses

and clubs in their hands. They wished to bind him and take him to

Samyamani.688 However, Shiva’s attendants also arrived, wearing garlands

that had nets with bells. With tridents in their hands, they arrived, to take

him away astride a divine vimana. Shiva’s ganas said, “O Yama’s servants!

Release the brahmana. He is extremely devoted to dharma. This brahmana

does not deserve to be punished. All his accumulated sins have been burnt

down.” Hearing the words spoken by Mahadeva’s ganas, King Yama’s

servants were extremely surprised. Full of fear, Yama’s servants looked

towards Shambhu’s ganas. Yama’s servants prostrated themselves and said,

“O ganas! This brahmana is extremely wicked in conduct. He transgressed

his family’s conduct. He turned away from his father’s words. He deviated

from truth and purity. He did not bathe at the time of the sandhyas. He

stayed away from good karma and went so far as to transgress by taking

away offerings made to Shiva. You can directly see it yourself. He does not

deserve to be touched by the likes of you. He ate offerings made to Shiva.

He violated offerings made to Shiva. Even if a person touches someone

who gives Shiva’s offerings away to others, that is a sin. Even if the breath

of life is stuck in the throat, it is better to look at or drink poison than to

touch supreme offerings made to Shiva or his possessions. You are the ones

who determine dharma and there is no one like you. O ganas! Nevertheless,

listen to us. He does not possess the least bit of dharma.” Hearing the words

spoken by Yama’s servants, Shiva’s servants remembered Shiva’s lotus feet

and replied to those attendants. Shiva’s servants said, “Shiva’s dharma is

subtle. Those like you only notice gross objectives. What are objectives?

Objectives are those perceived by those with subtle vision. O servants!

Listen carefully to the karma that Yajnadatta’s son has done. The shadow of

a lamp fell on top of the lingam, and he countered this. In the night, he cut

off a piece of his own garment and made a wick for the lamp. O servants!

There is yet another act of supreme dharma that was done. In that

connection, though inadvertently, he heard Shiva’s names being chanted.

He saw devotees perform many different kinds of puja. At that time, he was

fasting, and his mind was also focused. Let him go to Shiva’s world with us.

As Shiva’s follower, he will enjoy great objects of pleasure for some time.

After that, with his sins cleansed, he will become the king of Kalinga. This

brahmana has certainly become supreme among those Shiva loves. There is

no need to say anything more. Return wherever you came from. O Yama’s

messengers! With extremely pleasant minds, return to their own abode.” O

lord among sages! Hearing these words, Yama’s messengers retreated and

all of them left for Yama’s world. O sage! The servants told Death

everything that Shambhu’s messengers had said about dharma. Dharmaraja

said, “O servants! All of you listen attentively to my words. Placing my

instructions at the forefront, follow them lovingly. O servants! In the world,

you must always avoid those who wear Tripundraka and white ashes. They

must never be brought here. O servants! You must avoid all those who

smear their limbs with white ashes. They must never be brought here. You

must avoid those who are dressed like Shiva, whatever be the reason. They

must never be brought here. In the world, those who wear rudrakshas and

those who wear matted hair must all be avoided. They must never be

brought. You must avoid those who assume Shiva’s garb in the course of

their livelihoods. All these must never be brought here. Even if people don

Shiva’s garb in insolence or in deceit, they must all be avoided and must

never be brought.” In this way, Yama commanded his own servants. All of

them were surprised and smiled silently. They agreed.’”’

‘“‘The brahmana was freed from Yama’s attendants. Pure in mind, along

with the ganas, he quickly went to Shiva’s world. There, he enjoyed all the

objects of pleasure and served Shiva and Shivaa. After this, he was born as

the son of Arindama, the king of Kalinga. He was known as Dama and he

was devoted to serving Shiva. Even as a child, along with other children, he

was devoted to Shiva. In due course, when he became a youth and his father

died, he obtained the kingdom. Delighted, he spread Shiva’s dharma

everywhere. King Dama was indomitable and knew of only one kind of

dharma. The former brahmana donated lamps for each of Shiva’s temples.

He summoned all the village headmen who resided in his kingdom and told

them to arrange for lamps in all of Shiva’s temples. Otherwise, he would

truly punish them. “The shruti texts have said that Shiva is satisfied through

the donation of lamps. Therefore, without any reflection, you must arrange

for lamps to be lit in every Shiva temple that exists in your villages. There

is no doubt that if you violate my order, I will cut off your head.” As a

result of this fear, lamps were lit in every Shiva temple. Following this

dharma alone for as long as he lived, King Dama accumulated a great deal

of dharma. In due course, he came under the subjugation of the dharma of

time. The desire to light many lamps remained ignited in his mind. He

became the lord of Alaka689 and only sought the wicks of lamps. Thus, in

the course of time, even the least bit done for Shiva bears fruits. Knowing

this, those who seek great happiness should serve Shiva’s tasks. Dikshita’s

son always ignored every kind of dharma. Through the intervention of

destiny, he stole objects from Shiva’s temple. Because of his own selfish

motives, he used a lamp to illuminate the top of Hara’s lingam.

Consequently, he obtained the kingdom of Kalinga and was always devoted

to dharma. All this happened because he fasted and lit a lamp in Shiva’s

temple. O lord among sages! Consider. He became a guardian of the worlds.

Despite following human dharma, that is the pleasure that he now enjoys. I

have thus described the conduct of Gunanidhi, Yajnadatta’s son. Listening

to this gives Shiva satisfaction and bestows everything that is desired. O

son! All devas are in Shiva, and I will tell you exactly how he became

Shiva’s friend. Listen attentively.’”’

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Chapter 51-3.1(19) (Shiva’s Friendship with

Kubera)

‘“Brahma said, ‘Earlier, in Padma kalpa, I, Brahma, had a son through

my mental powers. He was Pulastya and Pulastya’s son was Vishrava.

Vishrava had a son named Vaishravana, who enjoyed the city of Alaka,

built by Vishvakarma. Formerly, he had engaged in fierce austerities and

had worshipped the three-eyed divinity. That kalpa ended and the kalpa

known as Megavahana started. Shrida,690 Yajnadatta’s son, performed

austerities that were impossible to tolerate. He knew the power of devotion

consequent to offering only lamps to Shambhu. With this illumination in his

mind, in those earlier times, he reached the city of Kashika. Using that

jewel of illumination in his mind, he chanted mantras to the eleven Rudras.

He was full of unmatched devotion. With deep love, he was unwavering in

his dhyana. Surrounded by the fire of his austerities, he obtained union with

Shiva, the great vessel. Desire, anger and other great impediments were like

insects that were burnt down and shunned. He controlled his breath of life,

which became pure. His vision became pure. He established Shiva’s lingam

and full of virtuous sentiments, worshipped it with flowers. Until he was

reduced to skin and bones, he continued to torment himself through

austerities. He tormented his body for a hundred thousand years. Pleased in

his mind, along with Vishalakshi,691 the divinity Vishveshvara himself

looked at the lord of Alaka, who resembled an immobile pillar, with his

mind fixed on the lingam. He said, “O lord of Alaka! I will grant you a

boon. Ask for it.” At this, the store of austerities opened his eyes and

looked. It was if one thousand suns had risen together. Indeed, the radiance

was greater than that of one thousand suns. He saw Uma’s beloved

Shrikantha692 standing in front of him, with the moon on his crest. That

energy overwhelmed the energy of his eyes and he closed them. He

addressed the divinity who is lord of devas, the one who is beyond anything

the mind can approach. “O Lord! Please grant me the capacity to see your

feet. O protector! That I have been able to see you is itself a sufficient boon.

O Isha! O Shashishekhara!693 What will I do with any other boon? I

prostrate myself before you.” Hearing these words, Uma’s lord, lord of

devas, granted him capacity to see and touched him with the palm of his

hand. Yajnadatta’s son opened his eyes and having opened the capacity, first

looked at Uma. “Who is this lady near Shambhu? She is beautiful in all her

limbs. Has she tormented herself through austerities that are greater than

mine? How wonderful is her beauty! How wonderful is her love and good

fortune! How wonderful is her great prosperity!” O son! In this way, he said

this several times. He looked at her with an improper glance and repeatedly

uttered these words. Because of looking at the lady in this way, his left eye

burst. At this, Devi spoke to the divinity. “Who is this wicked ascetic? He is

looking at me with an improper glance and is asking me to surpass the

strength of his austerities. He is again looking at me, with an improper

glance in his right eye. He is jealous of my beauty, love, good fortune and

prosperity.” Hearing Devi’s words, her lord laughed. “O Uma! This is your

son. There is nothing improper in his glance. He is glancing at the power of

your austerities and is describing it.” Addressing Devi in this way, Isha

spoke to him again. “O child! I am satisfied with your austerities. I will

bestow a boon on you. You will be the lord of nidhis and the lord of

guhyakas.694 O one who is excellent in vows! You will be Rajaraja and the

king of yakshas and kinnaras. You will always be Dhanada and will be the

lord of punyajanas. You will always have a friendship with me, and I will

reside near you. O friend! I will increase your delight and live near Alaka.

Come. Prostrate yourself at your mother’s feet.” The great devotee,

Yajnadatta’s son, was greatly delighted in his mind. Thus, the divinity Shiva

bestowed a boon on him. He then told Shivaa, “O Deveshi!695 Please show

him your favours. This ascetic has been born from your limbs.” Hearing

Shambhu’s words, with a pleased mind, Parvati, the mother of the universe,

spoke to Yajnadatta’s son. Devi said, “O child! May you always possess

unblemished devotion towards Bhava. Since your left eye burst out, you

will be Ekapinga.696 The boons the divinity bestowed on you will come to

pass. O son! Since you were jealous of my beauty, you will be named

Kubera.”697 Along with Devi, the divinity Maheshvara thus bestowed boons

on Dhanada. Vishveshvara then went to his own abode. In this way, in

ancient times, Dhanada acquired the friendship of Shri Shambhu, who

resided near Alaka, in Shankara’s abode in Kailasa.’”’

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Chapter 52-3.1(20) (Shiva’s Departure for

Kailasa)

‘“Brahma said, ‘O My Narada! O sage! O excellent one! Through the

strength of Kubera’s austerities, hear about how Shiva went to Kailasa, best

among mountains. Having granted him the boon of lordship over nidhis, he

left for his own excellent abode. Vishvesha,698 having granted the boon to

Kubera, thought in his mind. “My own form has been born from Aja699 and

is capable of undertaking the complete task of dissolution. I will adopt that

form and go to Kailasa, abode of guhyakas. Rudra has originated from my

heart and is a complete portion of the nishkala brahman. He is unblemished

and no different from me and should be served by Hari, Brahma and the

others. Therefore, in that form, I will become Kubera’s well-wisher and

reside with him, indulging in my pastimes and undertaking great

austerities.” Thinking this, following Shiva’s wishes, Rudra was eager to

go. He sounded his drum and that let out an excellent nada. Using that

sound to help him, he summoned everyone in the three worlds, that

wonderful sound imparting speed to their arrival. Hearing this, Vishnu,

Brahma and other gods, sages, agama and nigama texts in embodied from

and siddhas went there. All the gods and asuras went there, along with all

the festivals. All the pramathas700 went, wherever they might have been.

There were immensely fortunate leaders of the ganas, revered by all the

worlds. I will tell you about their number. Listen attentively. Ganeshvara

Shankakarna went there, with one crore ganas; Kekaraksha went with ten

crores and Vikrita with eight; Vishakha went with sixty-four crores and

Pariyatraka with nine; Sarvantaka went with six and the handsome

Dundubhi with eight; Jalanka, bull among ganas, went with twelve crores;

Samada and the handsome Vikritanana went with seven each; Kapali went

with five and the auspicious Sandaraka with six; Kanduka and Kundaka

went with one crore each; Vishtambha and Chandratapana went with eight

each; Mahakesha, leader of ganas, was surrounded with one thousand

crores; Kundi, Vaha and the auspicious Parvataka had twelve each; Kala,

Kalaka and Mahakala had one hundred each; Agnika went with one

hundred crores and Abhimukha with a crore; Adityamurdha and Dhanavaha

went with one crore each; Sannaha and Kumuda with one hundred crores

each; Amogha, Kokila and Sunmantraka with one crore each; Kakapada

with six crores and the lord Santanaka with six crores; Mahabala,

Madhupinga and Pingala with nine crores each; Nila, Devesha and

Purnabhadra with ninety crores each; and the immensely strong

Chaturvakra with seven crores. Surrounded by crores, thousands of crores,

hundreds and twenties, Sarvesha701 went there, preparing to go to Kailasa.

Kashthaguda, Sukesha and Vrishabha went with sixty-four crores each,

while Chaitra, Nakulisha and Svayamprabhu went with seven crores each.

Lokantaka, Diptatma, the lord Daityantaka, the divine Bhringi, Riti, the

handsome Devadevapriya, Ashani, Bhanuka and Sanatana went with sixty-

four crores each. Ganadhisha Nandishvara and Mahabala went with one

hundred crores each. There were other immensely strong and innumerable

leaders of ganas. Each of them possessed one thousand hands and wore

matted hair and diadems. All of them were adorned with the crescent moon.

They were blue in the throat and three-eyed. They were ornamented with

necklaces, earrings, bracelets and crowns. They resembled Brahma, Indra

and Vishnu and possessed anima and other qualities. They were as radiant

as crores of suns. All these lords of ganas went there. There were other

great-souled leaders of ganas, sparkling in their radiance. Greatly delighted,

they went there, desiring to see Shiva.’”’

‘“‘Having gone there, they saw Shiva. They prostrated themselves and

uttered supreme praises. With Vishnu at the forefront, all of them joined

their hands in salutation and bowed their heads down. Along with Vishnu

and the others, Mahesha Parameshvara lovingly went to Kailasa, to the

great-souled Kubera. When Shambhu arrived, Kubera affectionately

worshipped him. Along with his family members, he devotedly offered him

many offerings. To please Shiva, he also worshipped Vishnu and the other

devas, the ganas and Shiva’s followers. Delighted in his mind, Shambhu

embraced Kubera and inhaled the fragrance of his head. With all the others,

he resided near Alaka. The lord instructed Vishvakarma to construct

mountains as residences, as each deserved, for the many devotees, his own

as well as those of others. O sage! Obeying Shambhu’s command,

Vishvakarma quickly went there and constructed many such. Shambhu was

delighted. Because of Hari’s prayer and to show favours to Kubera, he went

to Mount Kailasa. At an excellent muhurta, Parameshvara entered his own

abode. He gives pleasure to everyone and is a protector who is devoted

towards his devotees. Vishnu and all the other gods were delighted. The

sages and the siddhas were delighted at Shiva’s consecration. In due order,

with many kinds of offerings in their hands, they worshipped him.

Performing niranjana in front of him, they engaged in great festivities. O

sage! On that auspicious occasion, flowers were showered down. Extremely

happy, apsaras sang. Others danced. Sounds of “Victory” were pronounced

from the sky and everything was cleansed. Everyone was extremely

enthusiastic, and happiness was enhanced. Seated on the throne, Shambhu

was even more resplendent. Vishnu and the others looked at him and served

him, as was proper. All the gods and others praised him separately. Their

words were full of deep meaning, and they praised Shankara, who brings

benefit to the worlds. Hearing the praises, Shiva was delighted in his mind

and gave them whatever they wished for. Lord Sarveshvara happily gave

them the boons they desired in their hearts. O sage! After this, on Shiva’s

command, all of them returned to their own respective abodes. Along with

Vishnu, I was delighted at having obtained what I wished for. Shambhu

asked me and Vishnu to sit down. Immensely happy, Parameshvara showed

us his favours and addressed us in many kinds of ways. Shiva said, “O

Hari! O Vidhatri! O sons! I love you the most. O best among gods! You will

always be entrusted with the creation and preservation of the three worlds.

Following my command, return to your own abodes. You will always be

without fear. I will always look after you and bestow happiness on you.”

We heard Shambhu’s words and commands and prostrated ourselves before

him. Happy in our minds, Hari and I returned to our own abodes. At that

time, Shankara cheerfully made the lord of nidhis sit down. He clasped him

by the hand and addressed him in auspicious words. Shiva said, “O friend!

You have conquered me with your love, and I have become your friend. O

umblemished one! Go to your residence. Be without fear. I will always be

your aide.” Hearing Shambhu’s words, Kubera was delighted in his mind.

Obeying that command, full of joy, he went to his own abode. Along with

his ganas, Shambhu remained in Kailasa, supreme among mountains. He is

engaged in yoga and performs dhyana, as he wills. Sometimes, he meditates

on his own atman. Sometimes, he engages in yoga. Sometimes, as his mind

desires, he cheerfully recounts Itihasa to his ganas. Sometimes, in excellent

spots in Kailasa, Maheshvara amuses himself with the ganas. He knows

about pastimes and happily engages in many such. Shankara Parameshvara

thus assumed the form of Rudra. Though supreme among yogis, he engaged

in pastimes on that mountain. Parameshvara spent some time without a

wife. After that, he obtained Daksha’s daughter as a wife. Maheshvara

amused himself with Sati, Daksha’s daughter. O devarshi! Following the

norms observed in the world, he was happy. O lord among sages! I have

thus described Rudra’s avatara to you, about his arrival in Kailasa and his

friendship with the lord of nidhis. I have also described his inner pastimes

and they extend jnana. As fruits, they always yield everything that is

desired, in this world and in the next one. If a person controls himself and

reads or hears this account, he obtains objects of pleasure in this world and

emancipation in the next one.’”’

This ends Srishti Khanda.

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Sati Khanda (The Section on Sati)

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Chapter 53-3.2(1) (Sati’s Conduct in Brief)

‘“Narada said, ‘O Vidhatri! Through Shankara’s favours, you know

everything. You have narrated extraordinary and auspicious accounts about

Shiva and Shivaa. I have heard Shiva’s supreme account, uttered from your

lotus-like mouth. O lord! But I am not satisfied and wish to hear more.

Earlier, you described Rudra as being Shankara’s complete portion. O

Vidhatri! You said the controlled Mahesha made an abode in Kailasa. The

yogi is the destination of the virtuous and deserves to be served by Vishnu

and all the gods. The great lord is indifferent and always sports, devoid of

the opposite pairs of sentiments. He married the supreme lady and became a

householder again. Because of Hari’s prayers, he happily married

Mangala,702 who was herself an ascetic. At first, she was Daksha’s daughter.

Later, she became the daughter of the mountain. With a single body, how is

it held that she was the daughter of two? How did Sati become Parvati and

unite with Shiva again? O Brahma! You should tell me about all this and

about other things.’”’

‘Suta said, “Hearing his words, Brahma immersed his atman in the

divinity Shankara. With a delighted mind, he spoke these words.”’

‘“Brahma said, ‘O son! O best among sages! I will tell you the auspicious

account. There is no doubt that when you hear this, your birth will be

successful. Earlier, I saw my own daughter, Sandhya, in the company of her

sons. O son! I suffered from the arrows of desire and there was a deviation

in me.703 The supreme lord, the great yogi Rudra, was remembered by

Dharma. O son! He reprimanded me and my sons and returned to his own

abode. I am the one who utters the Vedas. Yet, I was foolish in intelligence.

I fell prey to delusion and maya and acted against Paramesha Shambhu.

Deluded by Shiva’s maya, along with my sons, I foolishly sought many

different ways to make him deviate. O lord among sages! But because of

Shambhu’s great powers, all these were countered, and these attempts

proved to be futile. When I did not succeed, along with my sons, I

remembered Rama’s lord. Rama’s lord told me about Shiva’s tattvas and

kindled my understanding. I cast aside my jealousy. However, I was still

deluded and did not give up deceit. I served Shakti and managed to generate

her pleasure. Daksha was my own son. So as to confound Hara, I created

her as the daughter of Daksha and Asikni Virini.704 Uma became Daksha’s

daughter and performed austerities that were impossible to tolerate.

Wishing to ensure benefit to her own devotees, full of devotion, she became

Rudra’s wife. With Uma, Rudra, the supreme lord, was attracted towards

becoming a householder and engaged in his pastimes. With an intelligence

that did not deviate, he confounded me even at the time of his own

marriage. He is independent. He assumed a body and came to marry her. He

then returned to his own mountain and pleasured himself, confounding

many. O sage! As he sported with her, a long period of time passed.

Shambhu, the destination of the virtuous, is indifferent. However, he

seemed to spend time in seeking happiness.’”’

‘“‘Because of Rudra’s own wishes, a sense of rivalry was generated in

Daksha. He was deluded by the maya and became extremely foolish and

extremely proud. As a result of its powers, Daksha turned extremely

insolent, confounded in intelligence. As a result of this delusion, he

criticized the greatly serene and indifferent one a lot. Because of his pride,

Daksha performed a sacrifice without Hara. He invited all the devas,

Vishnu, me and all the other lords. Since he was full of rage, he did not

offer any oblations to Rudra there. Since he was deluded by destiny, he did

not invite his own daughter, known by the name of Sati. She wasn’t invited

by her father, whose mind was confounded by maya. The immensely

virtuous Shivaa possessed excellent jnana and engaged in her own

pastimes. The proud Daksha hadn’t invited her. Nevertheless, taking Shiva’s

permission, Sati went there, to her father’s house. She was dishonoured and

also noticed that Rudra wasn’t offered a share. Reprimanding everyone, she

gave up her body there. Hearing this the divinity, lord of devas, was filled

with intolerable rage. Uprooting a strand of his matted hair, he gave birth to

Virabhadra. He was created, along with ganas, and asked, “What will I

do?” He was instructed to first insult everyone and then destroy the

sacrifice. Commanded in this way, with many forces, Ganadhisha went

there. Full of great strength and valour, he descended violently. Following

the command, the ganas created great havoc there. They chastised

everyone. No one was spared. The supreme gana made efforts and defeated

Vishnu and the immortals. He cut off Daksha’s head and offered it as an

oblation into the fire. He caused great havoc and quickly destroyed the

sacrifice. He then returned to his own mountain and prostrated himself

before Lord Shambhu. While the world of devas looked on, Virabhadra and

others, Rudra’s companions, destroyed the sacrifice. O sage! It should be

known that this is the policy sanctioned in the shruti and smriti texts. When

Rudra is enraged, how can there be sparkling happiness in the world?’”’

‘“‘After this, hearing his praise, Rudra was pleased. Compassionate

towards the distressed, he satisfied everyone. The great-souled one became

as compassionate as he had been earlier. Mahesha Shankara sported in

many kinds of pastimes. Daksha was brought back to life, and everyone

was honoured. Because of Shankara’s compassion, the sacrifice was

undertaken again. O sage! In particular, all the devas and the entire universe

worshipped Rudra there, at the sacrifice, and were extremely pleased. A

blaze arose from Sati’s body and brought happiness to the world. It fell

down on the mountain. It brought happiness and was worshipped. This

became known as Jvalamukhi705 and yields everything that is desired.

Seeing the supreme Devi there destroys all sins. Even now, to obtain all

wishes as fruits, people worship her there. They follow the norms and

undertake great festivities there. Later, Devi Sati became the daughter of the

Himalayas. She became famous under the name of Parvati. She again

practiced difficult austerities and was united with her husband, Paramesha.

O lord among sages! I have thus told you everything you asked me about. If

one listens to this, there is no doubt that one is cleansed of all sins.’”’

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Chapter 54-3.2(2) (Kama’s Origin)

‘Suta said, “O residents of Naimisha! Hearing these words, the best

among sages again asked about accounts that destroy all sins.”’

‘“Narada said, ‘O Vidhatri! O immensely fortunate one! O Vidhatri! O

great lord! I have heard Shambhu’s auspicious account flowing out from

your mouth, which is like a lotus. But I am not content. Therefore, tell me

everything about Shiva’s auspicious account. O creator of the universe! I

wish to hear Sati’s divine account recited. How was the auspicious Sati born

from Daksha’s wife? How did Hara’s mind turn towards accepting a wife in

marriage? In ancient times, because of her rage with Daksha, how did Sati

give up her body? Having died, how was she born again as the daughter of

the Himalayas? How did Parvati undertake fierce austerities and how did

her marriage take place? How did she come to acquire half the body of the

one who destroyed Smara?706 O immensely intelligent one! Please tell me

all this in detail. In dispelling doubts, there is no one like you, nor will there

ever be.’”’

‘“Brahma replied, ‘O sage! Listen to everything about Sati and Shiva’s

auspicious account. This is extremely divine and purifying. Among all

secrets, it is the supreme secret. O sage! In earlier times, Shambhu himself

narrated this to Vishnu, his noble devotee. When he was asked with great

devotion, he did this for the sake of benefit to others. After this, I asked the

intelligent Vishnu, Shiva’s supreme devotee. O supreme among sages! Out

of his love for me, he told me in detail. I will describe that ancient account

about Shiva and Shivaa. As fruits, it bestows everything that is wished for.

Originally, the divinity Shiva was nirguna and without any other

alternative. Separated from Shakti, he had no form. He was only

consciousness, beyond the existent and the non-existent. Along with Shakti,

the lord assumed a second form, one that possessed gunas. O brahmana!

United with Uma, he acquired this divine form. But greater than the

greatest, he was still indifferent. Vishnu was born from his left side and I,

Brahma, was born from his right side. O supreme among sages! Rudra

originated from his heart. Sadashiva divided himself into three forms—

Brahma was the creator, Vishnu was the preserver and Rudra was the

destroyer. I, Brahma, the grandfather of the worlds, worshipped him and

embarked upon the task of creating all the subjects, gods, asuras and all the

others. I created the Prajapatis, Daksha as the foremost, and supreme gods. I

thought of myself as the best of all and was extremely pleased. O sage! I,

Brahma, created Marichi, Atri, Pulaha, Pulastya, Angiras, Kratu, Vasishtha,

Narada, Daksha, Bhrigu and other great lords as my mental sons. At that

time, from my mind was born a beautiful lady, beautiful in all her limbs.

She was named Sandhya, Divakshanta, Sayam and Sandhyajapantika. She

was extremely beautiful. Her excellent eyebrows charmed even the minds

of the sages. In the world of devas, among mortals and in the nether

regions, there was no one who was her equal. She was complete in all the

qualities and there was no woman like her in the three periods of time.707

Seeing her, I raised her up, my mind full of many kinds of thoughts. My

sons, Daksha, Marichi and other creators of subjects, also thought like

me.’”’

‘“‘O supreme among sages! From Brahma’s mental thoughts, a

handsome man originated. He was extremely wonderful. His complexion

was golden. His chest was broad, and his nose was excellent. His thighs,

hips and calves were round. He had waves of blue hair. His enchanting

eyebrows touched each other. His face was like the full moon. His broad

chest was like a door, radiant with body hair. His large form was like that of

a cloud or an elephant. He was attired in blue garments. His hands, eyes,

face, feet and fingers had a tinge of red. He was slender at the waist and his

teeth were beautiful. His fragrance was like that of an intoxicated elephant.

His eyes were like the petals of a blossoming lotus, with eyelashes as

fragrant as the filament. His throat was like a conch shell and his banner

bore the mark of a fish. He was tall and his mount was a makara.708 His

weapons were five flowers, and his powerful bow was decorated with

flowers.709 He was handsome. He cast sidelong glances and his eyes darted

around. O son! A fragrant wind started to blow, and he was served by

shringara rasa.710 On seeing him, all my sons, Daksha and the others, were

extremely curious. Their minds were filled with great wonder. The minds of

my sons quickly became deviant. O son! With their minds overwhelmed by

desire, they lost their patience. The man saw me, Vidhatri, the creator and

lord of the universe. He lowered his shoulders down in humility and

prostrated himself. The man asked, “O Brahma! What will I do? Please

engage me in a task. O Vidhatri! Please give me a task that is auspicious

and appropriate, so that I am respected as a man. Give me pride, an

appropriate place and a wife. O lord of the three worlds! O creator and lord

of the universe! Please tell me.” I heard the great-souled man’s words. For a

while, the creator was surprised and could not say anything. But he

controlled his mind properly and cast aside his wonder. Brahma instructed

the man, Kama, about his task. Brahma said, “In this form, with arrows

made out of five flowers, you will delude men and women and carry on the

eternal task of creation. There are many beings in the three worlds, devas

and others, mobile and immobile objects. None of them will be able to

withstand your powers. I, Vasudeva and Sthanu711 Purushottama will come

under your subjugation. What need be said about others who have life?

Invisible in form, you will always enter the hearts of beings. You will

yourself create a sensation of pleasure and carry on the eternal task of

creation. Your flowery arrows will always find an easy target in minds. You

will always be able to madden all beings. Thus, I have engaged you in the

task of carrying creation forward. These sons of mine will tell you about the

nature of your names.” Saying this, the best among gods looked towards the

faces of his own sons and in a short while, seated himself on his seat on the

lotus.’”’

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Chapter 55-3.2(3) (Kama’s Curse)

‘“Brahma said, ‘All the sages, my sons, Marichi as the foremost,

glanced towards my face and understood my intention. They understood

other things too and gave him names. Daksha and the other creators gave

him a place and a wife. Marichi and the other foremost brahmanas

determined his names. Together, my sons spoke to the man. The rishis said,

“As soon as you were born, you churned our minds and also that of

Vidhatri. Therefore, you will be famous in the world as Manmatha.712 O one

who originated from the mind! You will be able to assume any form you

wish. There will be no one in the world who is your equal. Therefore, you

will be famous as Kama.713 Since you will intoxicate, you will be known as

Madana.714 Since you were insolent when you were born, you will be

Darpaka. In the world, you will also be famous as Kandarpa.715 Among all

devas, there will be no one who is your equal in energy. Hence, every place

is your habitation. You will pervade everything. O best among men!

Daksha, the first among Prajapatis, will fulfil your wish and give you a

beautiful lady as a wife. When Brahma meditated, a beautiful lady was

born. Therefore, she will be famous as Sandhya.716 The lovely one will

possess the complexion of a mallika.” He was born from the mind accepted

the flowers as his weapons. He made up his mind that he would remain

hidden. His arrows are said to be harshana, rochana, mohana, shoshana

and marana.717 Even sages are deluded by these.’”’

‘“‘“Brahma has instructed me about my eternal task.718 Vidhatri told me

this, in the presence of the sages. Therefore, that is what I will do. All the

sages, and Prajapati himself, is present here. Right now, they will be

witnesses to my decision. Brahma spoke words about Sandhya, and she is

also present here. I will test her to carry out my task and use her to delude.”

Thinking this, the one who originated the mind made up his mind. He fixed

flowers made out of arrows on a bow that was also made out of flowers. He

carefully adopted a posture for shooting and drew on his bowstring. Kama,

supreme among archers, drew it with great force. As he was ready with the

bow, an extremely fragrant wind started to blow. O best among sages! As it

blew, it caused delight to everyone. Using sharp arrows made out of

flowers, he confused and confounded Vidhatri and all the sons who were

born through mental powers. O sage! I and all the sages were deluded.

Together, we experienced a great deviation in our minds. As a result of this

distortion, all of us repeatedly looked at Sandhya. Desire increased. A true

woman is one who ignites such intoxication. Thus, all of us were repeatedly

deluded by Madana, until we lost control over our senses. With my senses

heightened, I, Vidhatri, glanced towards her. At that time, he struck me with

his five arrows. Because she was struck by Kandarpa’s arrows, she too

repeatedly looked at me. As a result of such sentiments, she cast enchanting

glances towards me. Sandhya was naturally beautiful, but these mental

sentiments made her even more radiant. Her body seemed to be made out of

waves of the divine river. Full of such sentiments, Sandhya enticed

Prajapati. O sage! Though I was full of dharma, I desired her. O best among

brahmanas! All the other sages, Marichi, Atri and others, Daksha and

others, also suffered from this transformation in the senses. Madana saw

that I, Daksha, Marichi and others were in this state and so was Sandhya.

He paid even greater attention to his task. “This is the task that Brahma

instructed me to undertake. I can accomplish it easily.” This is what he

thought. Seeing that his brothers and father had been reduced to this wicked

state, Dharma remembered Shambhu, the lord who protects dharma.’”’

‘“‘Shankara is the one who protects dharma. Dharma, who was born

from Aja,719 remembered him in his mind and praised him with many kinds

of words. Dharma said, “O lord of devas! O Mahadeva! O protector of

dharma! I prostrate myself before you. O Shambhu! You are the one who

engineers creation, preservation and destruction. Brahma is the creator,

Vishnu is the preserver and in the form of Hara, you bring about

dissolution. They possess the three gunas of sattva, rajas and tamas. O

Lord! You are devoid of gunas. O Shiva! You are nirguna. You are yourself

the fourth, superior to Prakriti. You are nirguna and without transformation.

You are accomplished in many pastimes. Save me. O Mahadeva! Save me.

This is a sin that is impossible to traverse. The intelligence of my father and

my brothers has turned evil.” The supreme lord, Mahesha, was thus praised

by Dharma. The one who has an origin in his own atman, arrived there

quickly, so as to protect Dharma. From the sky, Shambhu saw Vidhatri in

that state. In his mind, he laughed at me, Daksha and the others. In mock

laughter, he praised all of us and laughed out aloud. O best among sages!

Vrishadhvaja shamed us and spoke. Shiva said, “Alas! O Brahma! How has

this feeling of desire been generated through seeing your daughter? This is

not worthy of those who follow the Vedas. A daughter, a sister and a

brother’s wife are like a mother. Therefore, a learned person should never

look at them with evil eyes. This is the determined path of the Vedas, which

are located in your mouth. O Vidhatri! At the slightest twinge of desire,

how have you forgotten that? O Brahma! O one with four faces! Generate

fortitude in your mind. O Vidhatri! For some inferior desire, how have you

forgotten that? Daksha, Marichi and the others practice yoga in solitude and

always see Aditya’s light. How have their minds become attracted to a

woman? Kama is limited in intelligence and doesn’t know about the right

time. Kama is evil-souled. How has he become so powerful now, using his

arrows to cause transgressions? If a person’s constant fortitude is disturbed

by a beautiful woman and if his mind is agitated and submerged, shame on

his learning.” Hearing his words, I, who am Shiva’s form in this world, was

filled with twice the amount of shame. In that instant, I perspired all over

my limbs. O sage! I controlled my senses and gave up that transgression.

Though I still desired Sandhya, who was the form of desire, I was scared.’”’

‘“‘O supreme among brahmanas! From beads of my sweat that fell down

on the ground, the category of ancestors known as Agnishvattas were

generated.720 These ancestors had complexions that were like masses of

collyrium. Their eyes were like blooming lotuses. They were sacred and

complete ascetics. They were supreme and turned away from samsara.

There are said to be sixty-four thousand of these. O sage! In that way, there

are said to be eighty-six thousand Barhishads. From the beads of sweat that

fell down on the ground from Daksha’s body, a beautiful woman originated.

She possessed all the qualities. She was slender in the limbs and

symmetrical at the waist. It is said that her body hair was fine. Her body

was delicate, and her teeth were excellent. She was as radiant as molten

gold. She was beautiful in all her limbs and her face was like a lotus or the

full moon. She was famous under the name of Rati, and she was capable of

confounding even sages. With the exception of Kratu, Vasishtha, Pulastya

and Angiras, all the other six, Marichi and the others,721 could restrain the

functioning of their senses. For these four, their semen fell down on the

ground. O supreme among sages! Other categories of ancestors were born

from these. They were named Somapas, Ajyapas, Kalinas and Havishmats.

All of them are collectively known as Kavyavahas. Somapas were Kratu’s

sons, Kalinas those of Vasishtha, the sons of Pulastya were spoken of as

Ajyapas and Havishmats were the sons of Angiras. O Indra among

brahmanas! As soon as these categories of ancestors, Agnishvattas and

others, were born in this world, they were revered as Kavyavahas. To

accomplish this purpose, Sandhya gave birth to the ancestors. Since

Shambhu glanced at her, she was freed of taints and devoted herself to tasks

of dharma. Meanwhile, having shown his favour to all the brahmanas and

having protected dharma in the proper way, Shambhu swiftly vanished. I,

the grandfather of the worlds, was ashamed at Shankara’s words. With

furrowed eyebrows, I looked at Kandarpa in rage. Glancing towards my

face, Manmatha discerned my intentions. O sage! He quickly withdrew his

arrows. He was also scared of Pashupati. O sage! However, born from the

lotus, I was still full of rage. My glance was like a fire that blazes extremely

strongly. O supreme among brahmanas! “Kandarpa is deluded in his

insolence. The fire that originates from Bhava’s eyes will burn him down.

Mahadeva will perform this extremely difficult deed.” In the presence of the

large numbers of ancestors and sages who had controlled their atmans, this

is what Vidhatri said about Kama’s destruction. Rati’s husband was scared

at this and immediately cast aside his arrows. Hearing about this extremely

terrible curse, he showed himself. O sage! He spoke to me, Brahma, and my

sons, Daksha and the others. He had lost his insolence and Sandhya and the

large number of ancestors heard him. Kama said, “O Brahma! Why have

you invoked this extremely terrible curse on me? O lord of the world! You

follow the path of law and I have not committed any offence against you. O

Brahma! I have only undertaken the task you asked me to do. That being

the case, this curse is not appropriate. I have done nothing contrary. You

told me that you, Vishnu, Shambhu and everyone else would be susceptible

to my arrows. I only tested this. O Brahma! I am innocent and I have not

committed a crime. O divinity! O lord of the universe! Given the

agreement, this curse is terrible.” Madana had already controlled himself,

but I wanted to subdue him a bit more. Therefore, hearing his words, I,

Brahma, the lord of the universe, replied. Brahma said, “There is a reason

why I cursed you. Sandhya is my daughter and you ignited desire by

targeting her and me. O one who originated from the mind! I have now

been pacified and I am telling you that you should give up your fear. Listen

to me and be happy. Do not be suspicious. O Madana! The fire that

emanates from Bhava’s eyes will reduce you to ashes. But he will be swiftly

pacified, and you will easily get your body back again, when Hara takes a

wife. That is when you will regain your body.” I, grandfather of the worlds,

thus raised Madana up. As the Indras among sages watched, he vanished.

Hearing my words, Madana, and the sons born through my mental powers,

were happy. They returned to their own homes.’”’

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Chapter 56-3.2(4) (Kama’s Marriage)

‘“Narada said, ‘O Vidhatri! O lord who created the worlds! O Vishnu’s

shishya! O immensely wise one! You have narrated something

extraordinary, about the amrita of Shiva’s pastimes. O father! Now please

tell me about what occurred thereafter. If I am hearing something about

Shambhu’s account, I am full of devotion.’”’

‘“Brahma replied, ‘Shambhu returned to his own abode and I, Vidhatri,

vanished. Daksha remembered my words and spoke to Kandarpa. Daksha

said, “O Kandarpa! She has been born from my body and possesses beauty

and all the qualities. Since she possesses qualities that are similar to yours,

accept her as a wife. This greatly energetic one will be your companion.

Following dharma, she will obey you, as you wish.” She was born from the

beads of sweat on his body. Saying this, he placed her, giving her the name

of Rati, in front of Kandarpa. O Narada! After marrying her, Smara was

delighted. Daksha’s daughter was beautiful, capable of confounding even

sages. Madana looked at his own auspicious wife, known as Rati. He was

pierced by his own traits and was charmed and delighted with Rati. She was

fair and her radiance resembled lightning. She was cheerful and her eyes

were like those of a doe. Her sidelong glances were intoxicating. His wife,

Rati, was like that. Looking at her eyebrows, Madana was filled with doubt.

“Vidhatri has placed these on her so that my bow can be surpassed.” O

supreme among brahmanas! On seeing the swift speed of her sidelong

glances, he no longer had any faith in the speed of his own weapons. Her

breath was naturally fragrant. On inhaling this, Madana gave up all faith in

the Malaya breeze.722 Madana looked at her face, which resembled the full

moon. He noticed the desirable qualities and could see no difference

between her face and the moon. Her two breasts were golden, resembling

the buds of a lotus. She possessed shining nipples, which seemed to be

surrounded by bees. Her breasts were firm and raised. From between the

two breasts, an auspicious and slender necklace, marked with signs of the

moon, hung down, extending up to her navel. As Kama looked at her limbs,

he forgot his own bow made out of flowers, surrounded by swarms of bees.

Her navel was deep and was surrounded on four sides by soft skin. He

looked at her lotus face, with lips that resembled red fruit. Her waist was

slender. Her body was golden and possessed the radiance of an altar. Kama

looked at the woman. Her two thighs were soft and delicate, extending like

the trunks of plantain trees. Kama looked at her beauty and her strength,

resembling his own. The soles and sides of her two feet and her toes were

tinged with red. Full of love, the one who was born from the mind looked at

her. She was a person who would help him in his work. There were red

nails, resembling kimshuka flowers,723 on her two hands. Her fingers were

round and beautiful, slender at the tips. Her lovely arms were like a couple

of lotus stalks. They were gentle and soft and possessed the sheen of red

coral. Her charming mass of hair was like blue clouds, resembling the tail

of a chamari deer.724 Such was the radiance of Smara’s beloved. When

Ganga flowed from the snow-clad mountains, Mahadeva accepted her. Like

that, with eyes dilated in wonder, he accepted the woman named Rati. Her

beautiful hands held a chakra and a lotus. They resembled the stalks of

lotuses. The curves of her eyebrows seemed to be surrounded by billowing

waves. Her eyes were like blue lotuses, tossed around on the tides of her

glances. Her body hair was like moss along the banks, while her mind was

like the trees along the banks. The lower part of her navel was like a pond.

The beautiful lady was enchanting in all her limbs. She was the abode of

every kind of charm. She was as beautiful as Rama. She was adorned with

twelve ornaments and possessed the sixteen arts of shringara.725 She

bemused all the worlds and illuminated the ten directions. Madana saw that

Rati was like this and was eager to accept her. He was full of love, just as

Hrishikesha felt excellent love for Lakshmi. Kama was besotted and forgot

about the terrible curse Vidhatri had imposed on him. Therefore, in the

midst of his joy, he did not tell Daksha about this. O son! There were great

festivities and they enhanced happiness. My son, Daksha, was more

delighted than anyone else. Kama obtained great happiness and all his

miseries were gone. Rati, Daksha’s daughter, obtained Kama and rejoiced.

Along with her, Smara was also radiant, like a cloud in the evening, when it

is united with delightful lightning. Just as a yogi with insight clasps

knowledge to his chest, full of delusion, Rati’s consort embraced Rati.

Having obtained her excellent husband, Rati was also radiant, like

Kamala726 on having obtained Hari. She resembled the full moon.’”’

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Chapter 57-3.2(5) (Sandhya’s Story)

‘Suta said, “The excellent sage heard Brahma’s words and rejoiced.

Delighted in his mind, he remembered Shankara.”’

‘“Narada said, ‘O Brahma! O Vidhatri! O immensely fortunate one! O

Vishnu’s shishya! O immensely wise one! You have recounted the

wonderful pastimes of the one who wears the moon on his head. Having

obtained a wife, Madana happily went to his own abode. Daksha went to his

own house and so did you, the creator. Your sons, born through mental

powers, also returned to their own residences. Where did Sandhya,

Brahma’s daughter and the mother of the ancestors, go? What did she do,

and which man did she marry? Please tell me in detail everything about

Sandhya’s conduct.’”’

‘Suta said, “Hearing the words of Brahma’s intelligent son, Brahma, who

knows the truth, devotedly remembered Shankara.”’

‘“Brahma answered, ‘O sage! Hear everything about Sandhya’s

auspicious conduct. O sage! Hearing this, all virtuous ladies always obtain

everything they wish for. In ancient times, Sandhya was my daughter, born

through mental powers. Performing austerities and giving up her body, she

was born as Arundhati. The intelligent one was born as the daughter of

Medhatithi, best among sages. Following the words of Brahma, Vishnu and

Mahesha, she observed vows and obtained the great-souled Vasishtha,

praised for his vows, as a husband. She is foremost among those who are

devoted to their husbands and obtains a great deal of worship even now.’”’

‘“Narada asked, ‘How did Sandhya torment herself through austerities?

Where and for what purpose? How did she give up her body and become

Medhatithi’s daughter? What was ordained by the divinities, Brahma,

Vishnu and Shiva? How did she obtain the great-souled Vasishtha, praised

for his vows, as a husband? O grandfather! Please make me hear all this in

detail. I am eager to know about Arundhati’s character. Please tell me the

truth about this.’”’

‘“Brahma said, ‘On seeing my own daughter, Sandhya, my mind was

quickly enticed by desire. Scared of Shiva, I abandoned her. Agitated by

Kama’s arrows, Sandhya’s mind had also wavered. This also happens to

great-souled rishis who have controlled their minds. She heard Bharga’s

words and the way he laughed at me. She realized that she had wavered and

that she had caused offence to the rishis. She had seen how Kama used

similar sentiments to repeatedly confound the sages. On seeing this,

Sandhya was extremely miserable at the prospect of her getting married. O

sage! At the time, I, Brahma, cursed Madana. Shiva left for his own

residence, and I also vanished. O supreme among sages! Sandhya was filled

with great intolerance. My daughter reflected on this and performed

dhyana. The spirited one quickly started to meditate on what had taken

place earlier. Remembering all this, at the time, Sandhya thought about

what should be done. Sandhya said, “As soon as I was born, my father saw

my youth and goaded by Madana, was attracted towards me and loved and

desired me. Behold the state of the sages born through mental powers. They

had cleansed their atmans. But on seeing me, they violated the norms, and

their minds were filled with desire. The evil-souled Madana managed to

agitate my mind as well. Consequently, on seeing all the sages, my mind

was greatly agitated. The wicked Madana repeated the fruits of what he

himself had done. That is the reason, in front of Shambhu, the grandfather

cursed him. I am wicked. I have also committed a crime and must reap the

fruits. I wish to quickly find a means to purify myself of those fruits. On

seeing me, my father and my brothers were filled with desire. On seeing

this, I also desired them. Therefore, since I caused it, I am the greater

sinner. On seeing them, I also violated the rules and was filled with desire. I

behaved towards my own relatives as I would naturally do towards a

husband. Having committed the sin, I must myself perform the

prayashchitta. I will follow the path of the Vedas and offer myself as an

oblation into the fire. I alone will establish an ordinance on earth, so that no

person with a body is filled with desire immediately on birth. For this

purpose, I will torment myself through extremely terrible austerities. I will

establish the ordinance. After that, I will give up my body. This is the body,

for which, my own father desired me. This was also true of my brothers.

There is no need for this body. As a result of this body, my father naturally

felt inclinations of desire. Therefore, this cannot be a means for

accomplishing good deeds.” Thinking this in her mind, Sandhya left for the

best of mountains. She went to the place known as Chandrabhaga,727

because River Chandrabhaga is there.’”’

‘“‘I got to know that Sandhya had gone there, towards that supreme

mountain. I, Brahma, spoke to my son, Vasishtha, who had controlled

himself through austerities. He was in control of his atman. He knew

everything. He was a yogi who possessed jnana. He was accomplished in

the Vedas and the Vedangas.728 At the time, he was seated near me. Brahma

said, “O Vasishtha! O son! Go to my spirited daughter, Sandhya. She has

made up her mind to perform austerities. Go and initiate her in the proper

way. O supreme among sages! You should pardon the wicked desire she

earlier felt on seeing you. She was filled with desire towards all of you and

towards me as well. That was an act she had done earlier. It is as if she had

done it in earlier life and after death, has forgotten it. Since she wished to

give up her life, she no longer has such feelings towards any of you. She

follows ordinances and is performing austerities so as to establish an

ordinance. To perform austerities, the virtuous lady has gone to the

mountain known as Chandrabhaga. O father! She does not know anything

about performing austerities. Therefore, instruct her, so that she can

accomplish what she wants. O sage! Give up this form and assume a

different form. Instruct her about performing austerities. She has seen this

form of yours earlier and might be ashamed. Therefore, you should assume

a different form.” O Narada! Out of pity, I instructed Vasishtha in this way.

The sage agreed with what I had said and went to Sandhya’s presence. He

saw that divine lake, which was as full of qualities as Lake Manasa was.

Vasishtha saw Sandhya on the banks of that lake. She was radiant on the

banks of that lake, bright with lotuses. It resembled the evening sky when

the rise of nakshatras has taken place. Seeing her there, the sage was filled

with eagerness and good sentiments. He saw the lake, known as

Brihallohita.729 River Chandrabhaga originates from that range and flows

towards the southern ocean. The sage went there and saw the summit of that

large mountain. The river breaks through the western ridge of the mountain

known as Chandrabhaga, just as the Ganga flows from the Himalayas

towards the ocean. Vasishtha saw Sandhya on Mount Chandrabhaga, on the

shores of Lake Brihallohita.’”’

‘“‘He spoke to her affectionately. Vasishtha said, “O fortunate one! Why

have you come to this secluded mountain? Whose daughter are you? What

do you wish to do? If it is not a secret, I wish to hear this. Your face has the

complexion of the full moon but has no expression.” Hearing the words of

the great-souled Vasishtha, she looked at the great-souled one, who blazed

like a fire. He had matted hair and it was as if the radiance of

brahmacharya was personified in him. Sandhya lovingly prostrated herself

and spoke to the store of austerities. Sandhya said, “The purpose for which I

came to this mountain has already been achieved. Please listen to me. O

lord! Since I have seen you, from that very sight, success will be ensured. O

brahmana! I came to this desolate mountain to perform austerities. I was

born as Brahma’s daughter and am known by the name of Sandhya. If you

are interested and if you can tolerate me, please instruct me. This is what I

wish. There is nothing that is a secret. Without knowing about the

techniques for austerities, I have come to this forest meant for austerities.

Worrying about this, I was drying up and my mind was trembling.” Hearing

her words, Vasishtha, who knew about the brahman and had himself

accomplished everything, did not ask anything else. She had controlled her

atman and was ready to embark on austerities. In his mind, he remembered

Shankara, who is affectionate towards his devotees. Vasishtha said, “He is

the supreme and great energy. He is supreme and great austerities. He is

supreme and the most worthy of worship. In your mind, meditate on

Shambhu. He is the single and original cause for those who seek dharma,

artha, kama and moksha. He alone is the cause of the universe. Worship

Purushottama. O one with an auspicious face! Use this mantra to worship

Shambhu, lord of devas. There is no doubt that through this, you will obtain

everything. ‘Aum namah Shankaraya Aum.’730 Through this, and using

silence, austerities will commence. Listen attentively to me. Bathing must

be done in silence. Hara’s puja must be done in silence. In the first and the

second of the six kalas in a day, food must only be in the form of water.731

One must fast in the third of the six kalas. This must continue until the

austerities are over and the rites must be undertaken at the end of each of

the six kalas. This is known as austerities in silence and yields the fruits of

brahmacharya. O lady! This yields everything that is desired. This is true.

There is no doubt that this is the truth. You should desire to accept this

instruction and wish to think about Shankara. If he is pleased with you, he

will soon give you what you wish for.” Vasishtha sat down and told

Sandhya about the rites for austerities. Having explained what was proper,

the sage vanished from the spot.’”’

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Chapter 58-3.2(6) (Sandhya’s Austerities)

‘“Brahma said, ‘O noble son! O immensely wise one! Hear about

Sandhya’s great austerities. If one hears about this, there is no doubt that

accumulated sins are destroyed in an instant. Having instructed her about

the rites for austerities, Vasishtha returned to his own house. Having learnt

about the rites required for austerities, Sandhya was delighted. Her garb was

like that of a person who rejoices mentally. On the shores of Lake

Brihallohita, she commenced her austerities. As an instrument for the

austerities, she used the mantra uttered by Vasishtha. Full of devotion, she

used that mantra to worship Shankara. Single-minded in attention, she

performed those great austerities. She thought of Shambhu alone and a

cycle of four yugas passed. Shambhu was pleased and content at her

austerities. He showed his form to her, inside her and outside in the sky. He

manifested himself in the form that she had been thinking about. She saw

the lord in front of her, in the form that she had thought about him.

Shankara’s pleasant face was serene, and she was delighted. “What am I

capable of saying? How will I praise Hara?” Full of these great thoughts,

she closed her eyes. Though her eyes were closed, Hara entered her heart.

He bestowed divine jnana, divine words and divine sight on her. She

obtained divine jnana, divine sight and divine words. She directly saw

Durga’s732 lord. She praised the lord of the universe.’”’

‘“‘Sandhya said, “You are without form. You can be perceived through

jnana. You are supreme. You are not gross, subtle, or high. Internally, yogis

think of you. You are the creator of the universe. In that form, I prostrate

myself before you. You are everything. You are serene. You are sparkling.

You are indifferent. You can be reached through jnana. You are self-

illuminated. You are without transformation. You are spoken of as the road

to heaven. You are the path that is beyond darkness. You are pleased. I

prostrate myself before that supreme form of yours. You are alone. You are

pure. You are radiant. You are without origin. You are consciousness. You

are bliss. You are naturally without transformation. You are eternal joy. You

are truth. You are prosperity. You are pleased. I prostrate myself before that

glorious form of yours. Your form can be thought of as knowledge. You are

different from all that is sentient. Your form is the atman, and you can

easily be meditated on in that way. You are the substance. You are the

distant shore. You are the most purifying among those who purify. I

prostrate myself before that form of yours. Your form is pure. Your form is

agreeable to the mind, adorned with jewels. You are clear and as fair as

camphor. In your hands, you hold what is desired, freedom from fear, a

trident and a skull. You are full of yoga. I prostrate myself before that form

of yours. The sky, the earth, the directions, the water, the fire and time are

your forms. I prostrate myself before that form of yours. Pradhana and

Purusha emerged from your form. But you are not manifest in your form. I

prostrate myself before you. O Shankara! I prostrate myself before you. You

create as Brahma. You preserve as Vishnu. You destroy as Rudra. I prostrate

myself before you. I bow down before you. O cause behind all causes! You

are the one who bestows divine amrita, jnana and prosperity. You are the

one who bestows prosperity inside everything. Illumination is your form.

You are greater than the greatest. There is no other station in the universe

that is superior to yours. The earth, the directions, the sun, the moon, the

one born from the mind, space and everything inside and outside originated

from your navel. I prostrate myself before that Shambhu. I bow down

before you. You are supreme. You are the paramatman. Hara is known

through all the different kinds of knowledge. You are the truth. You are the

brahman. You are the supreme brahman. You are the object of all

reflection. You have no beginning, no middle and no end. The universe

originated from you. O divinity! How can I praise the Hara who cannot be

approached through words or the mind? Brahma, devas and sages who are

stores of austerities are unable to describe his forms. How can he be

described by me? I am a woman. O lord! You are nirguna. How can your

gunas be known to me? Indra, the gods and asuras do not know your form.

I prostrate myself before Mahesha. I prostrate myself before the one who is

full of tamas. O Shambhu! Please show me your favours. O lord of devas! I

repeatedly prostrate myself before you.” Hearing her words of praise,

Parameshvara was greatly pleased.’”’

‘“‘Shankara, who is affectionate towards his devotees, was satisfied. Her

body had been clad in bark and deerskin, but was now covered in long

strands of matted hair that hung down from her head. The auspicious one

was radiant. Her face resembled a lotus covered in front. On seeing this,

Hara was filled with compassion and spoke to her. Maheshvara said, “O

fortunate one! I am pleased with your austerities and supreme praise. O one

auspicious in wisdom! Ask for a boon now. Let the boon be anything that is

in your mind, anything that accomplishes the purpose. O fortunate one! I

will grant it to you. I am pleased with your vows.” Hearing Mahesha’s

words, her mind was pleased. Rejoicing, Sandhya repeatedly prostrated

herself before him. Sandhya said, “O Maheshvara! If a boon is to be given

to me out of affection, if I am worthy of being given a boon, if I have been

purified of that sin and if the divinity is pleased with my present austerities,

let the first boon granted to me be as follows. O lord of devas! This

firmament is full of desire. But as soon as a being is born, let the being not

succumb to it. Let me also choose the boon that no other woman should

become, or will ever become, as famous in the three worlds as I am. Let

nothing created by me succumb to desire or fall down in any way. O

protector! Let my husband be someone who will be my well-wisher. Let

any man who looks at me with desire lose his manliness. Let him become a

eunuch.” Hearing her words, Shankara, affectionate towards his devotees,

spoke to her. She had been cleansed of her sins and he was greatly pleased

with her. Maheshvara said, “O goddess! O Sandhya! Listen. Your sins have

been reduced to ashes. I have cast aside my anger towards you. Because of

your austerities, you have become pure. O fortunate one! I will grant you

every boon you have asked for. O Sandhya! I am extremely pleased with

your austerities, and I will grant you every boon. For any embodied being,

the first quarter will be infancy and the second quarter will be childhood.

The third quarter will be youth and the fourth quarter will be old age. With

these divisions in the lifespan, desire will only surface in the third quarter.

In some cases, it will happen at the end of the second quarter. Because of

your austerities, I will establish this ordinance in the world. As soon as an

embodied being is born, the being will not suffer from desire. You will

become a sati733 in this world. No one in the three worlds will be like you or

will ever be like you. Without accepting your hand in marriage, if any

person looks at you with eyes of desire, he will immediately become weak

and impotent. Your husband will be immensely fortunate, possessing beauty

and austerities. Along with you, he will live for seven kalpas. These are the

boons you have asked from me, and I have granted them to you. I will also

tell you about something that transpired in your former life. It has been

pledged that you will give up your body in the fire. I will tell you how to

ensure this. You must certainly act in this way. The sage Medhatithi is

performing a sacrifice that will last for twelve years. He has lit all the

blazing fires. Therefore, you must act without delay. In a hermitage of

ascetics, on the banks of River Chandrabhaga and in the valley of this

mountain, Medhatithi is performing this great sacrifice. Go there easily,

without being noticed by the sages. Through my favours, you will become

his daughter, born from the fire. If you have ever thought of a desirable

groom and husband in your mind, think of him as you give up your own

body in the fire. O Sandhya! While you performed those fierce austerities

on the mountain, a cycle of four yugas has passed. After krita yuga and in

the first part of treta yuga, Daksha had daughters. They possessed

eloquence and good conduct and were married appropriately. He bestowed

twenty-seven daughters734 on the moon. But ignoring the others, Chandra

loved Rohini the most. Because of this, Daksha cursed Chandra in rage. At

the time, all the devas assembled near you. O Sandhya! However, since

your mind was fixed on me, you could not see Brahma and the devas. You

regained your sight later. Meanwhile, to free Chandra of his curse, Vidhatri

created Chandranadi.735 At that time, Medhatithi arrived there. There is no

one who is his equal in austerities. There has not been nor will there ever

be. He is the one who has started the sacrifice, with jyotishtoma and other

great rites. A great fire has been lit. Give up your own body there. You are

extremely pure now and all your desires have been accomplished. O ascetic

lady! I have done all this to accomplish a certain purpose. O immensely

fortunate one! Go to that great sage’s sacrifice and act accordingly.” Having

indicated what was beneficial for her, the lord of devas vanished from the

spot.’”’

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Chapter 59-3.2(7) (Arundhati Marries Vasishtha)

‘“Brahma said, ‘O sage! Having granted the boon, Shambhu vanished.

Sandhya went to the place where the sage Medhatithi was. Because of

Shambhu’s favours, she was not noticed by anyone. She remembered the

brahmachari who had instructed her about austerities earlier. O great sage!

Following the words of Parameshthi and to instruct her in austerities,

Vasishtha had earlier assumed the form of that brahmachari. In her mind,

Sandhya remembered the brahmana brahmachari who had instructed her in

austerities and accepted him as a husband. A fire had been kindled for that

great sacrifice. Because of Shambhu’s favours, she was not noticed by the

sages. Vidhatri’s daughter happily entered the fire and her body

immediately merged into the cakes offered into the fire. She was burnt

along with the cakes, her fragrance unnoticed. Because of Shambhu’s

instructions, the fire burnt her body and conveyed it, in pure form, into the

solar disc. To cause pleasure to devas and ancestors, Surya divided her body

into two parts and placed them on his chariot. O lord among sages! The

upper part of her body became the morning sandhya, placed between night

and day. The remaining part of her body became the evening sandhya,

placed between day and night. This always pleases devas and ancestors.

Before the sun rises, but when the sun is about to rise, that period is known

as morning sandhya and brings pleasure to devas. When the sun has set and

assumes the tinge of a red lotus, this period is known as evening sandhya

and brings pleasure to ancestors. The protector, Shambhu, is full of

compassion. Therefore, he has given embodied beings her prana, her mind

and her divine body. When the sacrifice of the sages was over, the sage736

found this daughter in the middle of the fire. Her radiance was like that of

molten gold. Full of joy, the sage accepted this daughter, born from the

sacrifice. The sage bathed her and placed her on his lap. The great sage

gave her the name of Arundhati. Surrounded by his disciples, he was filled

with great joy. She never obstructed dharma, for any reason whatsoever.

That is the reason she obtained this name, which made her famous in the

three worlds.737 The sage completed the sacrifice successfully and obtained

this treasure of a daughter. O divine rishi! Along with his disciples and

offspring, he reared this beloved daughter in his hermitage. The lady grew

up in the supreme hermitage of the sage. It was located on the banks of

Chandrabhaga and was known as Tapasaranya.738 When she attained five

years of age, as a result of her qualities, the virtuous one purified

Chandrabhaga and Tapasaranya. Brahma, Vishnu and Maheshvara arranged

for her marriage with Vasishtha, Brahma’s son. The marriage was

concluded with great enthusiasm and enhanced delight. O sage! All the

gods and sages were filled with great delight. From the water that flowed

out of the hands of Brahma, Vishnu and Maheshvara, seven rivers

originated, Shipra739 and others. They are supremely purifying. Arundhati

was supremely virtuous, supreme among all virtuous wives. O sage! Having

obtained Medhatithi’s daughter, Vasishtha became even more radiant.

Through her, he obtained auspicious and excellent sons, Shakti and others.

O supreme among sages! She obtained Vasishtha as her beloved and was

radiant. O supreme among sages! I have thus told you about Sandhya’s

conduct. This is sacred, purifying and divine. It yields everything desired as

fruits. If a man or woman listens to this, auspicious in vows, that person

obtains everything wished for. There is no need to think about this.’”’

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Chapter 60-3.2(8) (Description of Vasanta)

‘Suta said, “Hearing the words of Prajapati Brahma, Narada was

delighted in his mind and spoke.”’

‘“Narada said, ‘O Brahma! O Vidhatri! O immensely fortunate one! O

Vishnu’s shishya! O immensely wise one! O Shiva’s devotee! You are

blessed. You are the one who shows the path to the supreme truth. You have

made me hear this excellent and divine account and it increases devotion

towards Shiva. You have told me about Arundhati’s conduct and who she

was earlier. O one who knows about dharma! Now please tell me about

Shiva’s sacred and supreme conduct. It is excellent, destroys sins and

bestows all that is auspicious. Having obtained a wife, Kama was delighted

and left. Sandhya left for austerities and the others also departed. What

happened thereafter?’”’

‘Suta said, “Hearing the words of the rishi, who had cleansed his atman,

Brahma was delighted even more and spoke these words.”’

‘“Brahma replied, ‘O Narada! O Indra among brahmanas! Hear

devotedly about his auspicious conduct and about Shiva’s pastimes. Since

you serve Shiva, you are blessed. O son! Since I had also been deluded

earlier, I vanished from the spot. Suffering from the poison of Shambhu’s

words, I constantly thought about this. I thought for a long time. My mind

was still deluded by Shiva’s maya. Because of my jealousy towards Shiva,

listen to what I did. I will tell you. I went to the place where Daksha and the

others were. On seeing Madana, along with Rati, I felt slightly happy. O

Narada! Full of joy, I addressed Daksha and the other sons. Deluded by

Shiva’s maya, I addressed them in these words. Brahma said, “O Daksha! O

Marichi and the other sons! Listen to my words. After listening, think of a

means to dispel my misery. Just because he saw the desire for a woman,

Shambhu reprimanded me and you. He is a great yogi and he reprimanded

us in many ways. I am tormented by that misery and cannot find the

slightest bit of peace. Therefore, we must endeavour to act so that he

accepts a wife. When he accepts a wife, I will be happy and will no longer

be miserable. But on thinking about it, I arrive at the conclusion that this

wish is extremely impossible to accomplish. As soon as he saw that I

desired a woman, Shambhu censured me, in front of the sages. How will he

accept a wife? Which woman in the three worlds will be fixed in his mind,

so that he abandons the path of yoga? Who will delude him? Even

Manmatha is not capable of deluding him. He is a complete yogi and does

not tolerate even the name of a woman. Until Hara is pierced by those

arrows, this creation will be middling. No one can counter his words. On

earth, there are great asuras who are bound in maya. Some are bound in

that created by Hari and some are bound in that created by Shambhu.

Shambhu has turned away from samsara. That is the reason he has no

attachment towards a woman. That being the case, there is no doubt that we

can do nothing about the matter.” Telling my sons this, I looked at Daksha

and the others. Full of joy, I then spoke to Madana, along with Rati. Brahma

said, “O Kama! You are foremost among my sons and have brought

pleasure in every possible way. O one who is devoted to his father! Along

with your wife, now listen affectionately to my words. O one who

originated from the mind! With this companion, you are radiant. With you

as a husband, she is also extremely radiant. This is like Hrishikesha with his

wife, Hari with Rama. This is like the night united with the moon and the

moon united with the night. In that way, placing matrimony at the forefront,

the two of you are radiant. O child! For the welfare of the universe, if you

succeed in deluding the wielder of Pinaka, you will become the standard of

the world and the standard of the universe. You must act swiftly, so that

Shambhu’s mind turns towards accepting a wife. Go wherever he goes, to

desolate and pleasant spots, mountains and rivers. Take her with you and

make efforts to delude Hara, who has turned away from women. With your

exception, there is no one who can delude him. O one who originated from

the mind! When love is generated in Hara, it is only then that your curse

will be pacified. Therefore, do what is beneficial for you. Bhava

Maheshvara, the noble yogi, will save you only when he desires a beautiful

woman and feels attachment for her. Hence, you must make unmatched

efforts to delude Hara. When you delude Maheshvara, you will become a

standard for the universe.” I am his father and the lord of the universe.’”’

‘“‘Manmatha heard my words and spoke to me, the lord of the universe.

Manmatha said, “O lord! I will act in accordance with your words and

delude Shambhu. But where is the beautiful woman who will be my

weapon? O lord! Create her. When Shambhu is deluded by me, he has to be

deluded by her. O Vidhatri! It is now your task to devise a supreme means

of ensuring this.” When Kandarpa said this, I, Vidhatri, and Prajapati740

thought about the matter. “Who will delude him?” As I thought about this, I

exhaled my breath. Vasanta741 was born from this, adorned with his clusters

of flowers. He resembled a red lotus, and his eyes were like a blossoming

lotus. His face was like the full moon when it rises in the evening. He

possessed an excellent nose. His feet were arched, like bows. His hair was

dark and curly. He was adorned in a pair of earrings, and he resembled the

sun at dawn. His stride was like that of an elephant. His arms were thick,

and his shoulders were raised. His throat was like a conch shell. His chest

was extremely broad, and his face was round. He was handsome in all his

limbs. His complexion was dark everywhere and he possessed all the

auspicious signs. He was wonderful to behold and could enchant everyone.

He enhanced desire. Vasanta, a store of flowers, was born in this way. A

fragrant breeze started to blow, and all the trees were in bloom. Hundreds of

cuckoos called sweetly, in the panchama note.742 Lotuses bloomed in lakes

and clear ponds. On seeing that this excellent being had originated in this

way, Hiranyagarbha743 addressed Madana in these sweet words. Brahma

said, “O Manmatha! He will always be your aide. He will do everything

possible to please you. Just as the wind is a friend to the fire and helps in

every possible way, he will always be your friend and will follow you.

Since he is the cause for residing, he will be known as Vasanta.744 His task

will be to follow you and delight people. Shringara will reside in him. The

breeze from Malaya will reside in him. He will be your well-wisher in

every kind of sentiment and will be under your control. Just as they are your

friends, the sixty-four arts, feigned indifference and others, will be Rati’s

friends.745 O Kama! With all these aides, Vasanta being the foremost, along

with Rati, make great efforts to delude Mahadeva. O son! After having

reflected properly, I will use my mind to attentively fashion the woman who

delude charm Hara.” Kama was thus addressed by me, the eldest among the

gods. He rejoiced, and along with his wife, prostrated himself at my feet.

He also prostrated himself before Daksha and all my sons, born through

mental powers. Manmatha then went to the place where Shambhu, the

atman, was.’”’

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Chapter 61-3.2(9) (Kama’s Powers and His Aides)

‘“Brahma said, ‘Along with his followers, Manmatha went to Shiva’s

abode. O lord among sages! Hear about his conduct and the wonderful

account. The immensely brave Manmatha, the creator of delusion, went

there. With his natural powers, he deluded beings. To delude Hara, Vasanta

also exhibited his powers. O sage! All the trees flowered at the same time.

Along with the one who originated from the mind, Rati made many efforts.

All the beings came under subjugation, but not Shiva, the lord of ganas. O

sage! The efforts made by Vasanta and Madana were futile. Bereft of his

pride, he returned to my abode. He prostrated himself before me, Vidhatri.

O sage! Despondent, bereft of pride and in piteous tones, he spoke to me.

Kama said, “O Brahma! Shambhu is devoted to yoga and cannot be

deluded. I do not possess the strength, nor does anyone else, to delude

Shambhu. O Brahma! Along with my friends, I made many kinds of efforts.

Rati also tried everything. But against Shiva, all those were unsuccessful. O

Brahma! O father! O sage!746 Hear about the many kinds of attempts we

made to delude Hara. Shambhu was in samadhi and had controlled his

senses. I tried to agitate Rudra with a fragrant breeze that was cool and

forceful. It always causes delusion. I used that against the three-eyed

Mahadeva, who was in samadhi. I fixed my own five arrows to the bow.

Along with my companions, I circled around him. As soon as I entered, all

beings came under my control. But along with his ganas, the lord Shankara

was unperturbed. O Vidhatri! When the lord of pramathas went to the

Himalayas, I, Rati and Vasanta also went there. When Rudra went to Meru,

Nagakeshara747 or Kailasa, I also went there. On the occasions when Hara

got out of his samadhi, I arranged for a pair of chakravaka birds748 to be

placed in front of him. O Brahma! I arranged for those birds to repeatedly

make gestures with their brows and indulge in many kinds of excellent

activities couples engage in. Along with my companions, I placed many

kinds of animals and birds in front of Nilakantha Mahadeva, seeking to

entice and delude him. Couples of peacocks engaged in such amorous

activities, seeking to entice him. They exhibited many kinds of gaits, in

front of him and along his sides. My arrows could not find any weakness in

him. O lord of the worlds! I am telling you the truth. I do not have the

capacity to delude. Vasanta also made efforts to bring about delusion. O

immensely fortunate one! Hear about that. This is true. I am telling you the

truth. At the place where Hara was, he made many kinds of flowers bloom

—champaka, keshara, bala, karana, patala, nagakeshara, punnaga,

kimshuka, ketaki, fragrant mallika and clumps of kurubaka.749 The lakes

were filled with blossoming lotuses and Malaya breeze blew. He made

efforts to make the hermitage in the mountains very fragrant. Flowering

creepers were made to twine around the trees, as if they were resting on the

laps of trees, deep in love. On seeing the trees laden with flowers and on

inhaling the fragrant breeze, even sages come under the subjugation of

desire, not to speak of others. But it is true that no reason for Shambhu’s

delusion was noticed. Shankara did not exhibit any feeling towards me, not

even one of rage. On seeing all this and learning about his sentiments, I will

refrain from making any attempt to delude Shambhu. That is what I am

telling you. When he gives up his samadhi, we cannot remain in the vision

of his sight, not even for an instant. We are incapable of remaining there.

Who will delude Rudra? His eyes blaze like the fire. With his mass of

matted hair, he is fierce. O Brahma! He is like a horned animal. On seeing

this, who is capable of standing before him?” I, the four-faced one, heard

the words uttered by the one who originated from the mind. Though I

wished to, I could not say anything. I remained immersed in thoughts. The

one who originated from the mind was incapable of deluding Hara. O sage!

Hearing his words, I was filled with great misery.’”’

‘“‘From my sighs, many strong beings emerged. As soon as they

originated, they lolled their tongues. Those lolling tongues were fearful. All

of them played on innumerable musical instruments. There were drums and

many other things. There was a terrible and loud roar. Emerging from my

deep sighs, those gigantic beings stood in front of me, Brahma. They said,

“Kill. Slice.” Hearing their words of “Kill” and “Slice”, addressed to me,

Vidhatri, Kama started to speak to me. O sage! Seeing those many beings,

Madana spoke to me. Smara restrained those beings who stood in front of

Brahma. Kama said, “O Brahma! O lord of subjects! O one who engineered

every kind of creation! Who are these brave ones who have originated?

They are extremely cruel and terrible. O Vidhatri! What task will they

embark on? Where will they be established? What are their names? Where

will they be employed? Please tell me that. Employ them in your own tasks.

Give them a place to reside in. Give them names. O lord of devas! After

that, show me your compassion and assign an appropriate task to me.” O

sage! Hearing his words, I, the creator of the worlds, spoke to Madana and

instructed him about his task. Brahma said, “As soon as they originated,

they uttered the word ‘Kill’. Since they repeatedly said this, their names

will be Maras.750 These beings will always create impediments for creatures.

O Kama! However, since they are addicted to desire, they will not prevent

you from your tasks. O one who originated from the mind! Their primary

task will be to follow you. There is no doubt that they will always be your

aides. Wherever you go, engaged in your task, they will always go there

and act as your aides. They will cause confusion in the senses and make

people come under the subjugation of your weapons. They will always

impede learned ones who follow the path of jnana.” O supreme among

sages! Hearing my words, along with Rati and his great follower,751 his face

turned somewhat cheerful. Hearing these words, all those beings

surrounded me and Madana on every side. Having surrounded us, each of

them assumed whatever form he wished. Brahma spoke to Smara

affectionately and instructed him. “To delude Hara, go again, along with

these aides. Along with these Maras, make efforts to distract his mind, so

that Shambhu is deluded and seeks to accept a wife.” Hearing these words,

Kama spoke to me again. O devarshi! Realizing how important this was, he

prostrated himself and addressed me in words full of humility. Kama said,

“I have already made proper efforts to delude him. O father! However, he

was not deluded, and it will not happen now. However, since I think your

views are important, I will go there again with my wife and with these

Maras. I will follow your command. But I am certain that there will be no

delusion. O Vidhatri! I am scared that he will reduce my body to ashes.” O

lord among sages! Saying this, along with Spring, Rati and the large

number of Maras, Kama went to Shiva’s abode. As was the case earlier, the

one who originated from the mind exhibited his powers. He and Vasanta

used their intelligence to devise many kinds of means. The large number of

Maras also made diverse efforts. But there was no delusion of any kind in

Shambhu, the paramatman. At this, Smara again returned to my residence.

The large number of Maras had lost their pride. They were depressed and

stood there. O son! Having lost his enthusiasm, Kama prostrated himself

and stood in front of me, along with the Maras and Spring, all of whom had

lost their pride. He said, “O Vidhatri! We made even greater efforts than we

did last time. However, he was immersed deep in dhyana and there was no

delusion. Since he is full of compassion, my body was not reduced to ashes.

My earlier good merits may also have been a reason. The lord was

indifferent. O one who originated from a lotus! If you wish that Hara should

take a wife, you should think of some other means. Having lost my pride,

this is what I think.” Saying this, along with his companions, Kama

returned to his own residence. Smara prostrated himself before me and

remembered Shambhu, the one who is affectionate towards the distressed

and the one who dispels pride.’”’

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Chapter 62-3.2(10) (Conversation between

Brahma and Vishnu)

‘“Narada said, ‘O Brahma! O Vidhatri! O immensely fortunate one!

Since your mind is attached to Shiva, you are blessed. You have spoken

about the excellent conduct of Shankara, the paramatman. Along with those

beings and along with Rati, Kama returned to his own residence. What

happened then and what means did you resort to? Please tell me that

now.’”’

‘“Brahma replied, ‘O Narada! With a great deal of love, listen to the

conduct of the one who wears the moon on his crest. As soon as a man

hears about this, he becomes indifferent. With his companions, Kama

returned to his own residence. Hear from me about what happened next and

about his conduct.752 O Narada! Having lost my pride, there was great

surprise in my heart. My wishes not having been met, my mind was filled

with unhappiness. My mind grieved in many kinds of ways. How will he

accept a woman? Shankara is indifferent and has conquered his atman. He

is devoted to yoga. O sage! In this way, having lost my pride, I reflected in

many kinds of ways. Full of devotion, I remembered Hari. I was born from

his body, and he has Shiva in his atman. I praised him with auspicious

hymns and my words were full of distress. Hearing this, the lord swiftly

manifested himself in front of me. He was four-armed, and his eyes were

like lotuses. He held a conch shell, a lotus and a mace. He was clad in

dazzling yellow garments and his complexion was dark. Hari always loves

his devotees. On seeing him in that form, I repeatedly sought refuge with

him. I praised him again, in words full of love. My voice choked with tears.

Hari heard the praise and was extremely pleased. He takes away the

miseries of his devotees and Brahma had sought refuge with him. He spoke

to me. Hari said, “O Vidhatri! O Brahma! O immensely fortunate one! You

are the creator of the worlds, and you are blessed. Why have you

remembered me now? Why have you praised me? What is the great misery

you face? In front of me, tell me now. I will pacify everything. There is no

need to reflect on this.” Brahma replied, “O lord of devas! O Rama’s lord!

O one who bestows honours! Listen to my words. Hearing this, show me

your compassion. Act so as to take away my grief. I sent Kama to delude

Rudra. O Vishnu! He went, surrounded by his companions and relatives,

along with the Maras. He made many kinds of efforts, but they were

unsuccessful. He is a yogi who is impartial in outlook, and he was not

deluded.” Hearing these words, Hari was surprised and spoke to me. He

knows everything and possesses every kind of jnana. He is knowledgeable

about Shiva’s tattvas. Vishnu said, “O grandfather! How is it that you

developed this kind of inclination? O Brahma! Use your intelligence to

reflect on everything and tell me the truth.” Brahma replied, “O father!

Listen to what happened. Your maya deludes everyone and the entire

universe succumbs to it. This leads to happiness and misery and everything

else. Because of this, I got ready to commit a sin. O lord of devas! Listen to

what happened. Following your command, I will tell you. At the beginning

of creation, ten sons were born to me, Daksha and others. An extremely

beautiful woman was born from my speech. Dharma was born from my

chest, Kama was born from my mind and the others were born from parts of

my body. O Hari! When I saw the daughter who had been born, I was filled

with delusion. Confounded by your maya, I looked at her with a wicked

glance. At that instant, Hara arrived there and reprimanded me and my sons.

Taking himself to be the supreme lord, he rebuked all of us. He possesses

jnana. He is a yogi. He is the lord of serpents, and he has conquered his

senses. O Hari! Even though he manifested himself as my son, he rebuked

me to my face. This is my great misery and I have now stated it in your

presence. If he accepts a wife, I will be happy and the sorrows in my mind

will be destroyed. O Keshava! That is the reason I have sought refuge with

you.” Hearing the words of Brahma, that is me, Madhusudana laughed.’”’

‘“‘He delighted me by speaking to me, the creator. Vishnu said, “O

Vidhatri! Listen to all my words, so that all your confusion is dispelled.

This is supreme in meaning and is in conformity with the Vedas and the

agama texts. O Vidhatri! How has this great folly generated in your mind?

You are the one who uttered all the Vedas. You are the creator of all the

worlds. Yet, you have turned evil-minded. Cast off this lassitude. Let your

intelligence not be such that your mind is wicked. What do all the Vedas

say? Who do they praise? With a virtuous mind, remember that. O evil-

minded one! You think of Parameshvara Rudra as your own son. O

Vidhatri! Though you are the one who uttered the Vedas, you have forgotten

all vijnana. Taking Shankara to be an ordinary god, you hate him. Your

good intelligence has left. Instead, evil intelligence has arrived. I will tell

you about the truth and the determination. Listen with a virtuous

intelligence. He is the one whom the nigama texts have described as the

true cause of creation. Shiva is the creator of everything, the preserver and

the destroyer. He is greater than the greatest. He is the supreme brahman.

He is the supreme lord. He is nirguna and eternal. He cannot be ascertained.

He is without transformation. He is the paramatman. He is without a

second. He does not decay. He is infinite. He is the destroyer. He is the lord

who pervades everything. He is Parameshvara. For purposes of creation,

preservation and destruction, he divides himself into the three gunas. He is

spoken of as Brahma, Vishnu and Mahesha. But he is beyond sattva, rajas

and tamas. He is distinct from maya. He is accomplished in maya, but he is

indifferent towards maya. He possesses gunas but is independent of them.

He finds bliss within himself. He does not have an alternative. He finds

delight within his own atman. He is without the opposite pair of sentiments.

His excellent image is under the control of his devotees. He is a yogi who is

always engaged in yoga. He is the one who shows the path of yoga. He

takes away pride. He is the lord of the worlds. He is always affectionate

towards the distressed. Such is the lord, and you think of him as your own

son. Give up such wicked jnana and seek refuge with him. With all your

heart worship Shambhu. That is the way he is satisfied. O Brahma! If there

is a thought in your mind that Shankara should take a wife, perform

excellent austerities. Remember Shiva. Perform dhyana on Shivaa, with the

objective of accomplishing your desire. If Deveshi is pleased, every task

will be accomplished. If Shivaa assumes gunas and takes an avatara, if she

becomes someone’s daughter in this world, then she will certainly become

his wife. O Brahma! Command Daksha to make efforts to perform

austerities with devotion, so that she is born as his daughter, for the sake of

becoming Shiva’s wife. O son! It is well known that both Shiva and Shivaa

are under the control of their devotees. Though they are forms of the

supreme brahman, following their own wills, they assume gunas and are

born.” At that time, addressing me in this way, my lord remembered Shiva,

his own lord. Having obtained his compassion, he obtained jnana and spoke

to me. Vishnu continued, “O Vidhatri! Remember the words that Shankara

had spoken earlier on his own when we had been born and had entreated

him. You have forgotten all of that. Shambhu’s maya is truly blessed. You

have been confounded in every way by that. Other than Shiva, no one can

fathom it. Shiva is nirguna. But out of his own will, he assumed gunas and

was born. Through his own powers and in his own excellent pastimes, he

created me and you. At that time, Lord Shambhu instructed you to embark

on the task of creation. O Brahma! The undecaying and original cause gave

me the task of preservation. Having obtained our stations, we bowed our

heads and joined our hands in salutation. We said, ‘O Sarvesha! You should

also assume gunas and take an avatara.’ Thus addressed, the lord smiled

and was filled with compassion. The one who is accomplished in many

kinds of pastimes was extremely pleased and looked up at the firmament.

He said, ‘O Vishnu! O Vidhatri! My supreme form will manifest itself from

my body and will be famous in the world under the name of Rudra. He is

my complete form and must always be worshipped by both of you. He will

ensure everything wished for. He will be the lord of dissolution and the

controller of gunas. Without any differentiation, he will practice excellent

yoga. All three divinities are my forms. But in particular, Hara is complete.

O sons! Uma will also have three kinds of forms. Under the name of

Lakshmi, she will be Hari’s wife. As Sarasvati, she will be Brahma’s wife.

In her complete form, she will be named Sati and will become Rudra’s

wife.’ Having shown his compassion and having said this, Maheshvara

vanished. We were filled with joy and returned to our respective abodes to

engage in our respective tasks. O Brahma! In the course of time, we

acquired our wives, but not Shankara. He has himself taken an avatara as

Rudra and resides in Kailasa. O lord of subjects! Shivaa will also take an

avatara under the name of Sati. One should devise a means and make

efforts so that this task is carried out.” Having shown me great compassion

and having said this, Vishnu vanished. I rejoiced greatly and my jealousy

went away.’”’

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Chapter 63-3.2(11) (Durga’s Praise and Brahma’s

Boon)

‘“Narada said, ‘O Brahma! O father! O immensely wise one! O

supreme among eloquent ones! Please tell me what happened after Vishnu

departed. O Vidhatri! What did you wish to do?’”’

‘“Brahma replied, ‘O noble son of a brahmana! Listen attentively. When

Bhagavan Vishnu departed, I will certainly tell you what I did. She is pure.

She is the form of the supreme brahman. True knowledge and false

knowledge are in her atman. I praised Devi Jagaddhatri753 Durga, who is

always loved by Shambhu. She pervades everything. She is eternal and

without a support. She is without agitation. She is the mother of the three

divinities. She is grosser than the grossest but is without a form. “O

Deveshi! You are consciousness. You are supreme bliss. Your form is that

of the paramatman. Be pleased with me and accomplish my task. I prostrate

myself before you.” O sage! In this way, I praised Yoganidra.754 O devarshi!

Chandika manifested herself in front of me. She had a beautiful form, with

the gentle hue of collyrium. She was four-armed and divine. She was astride

a lion and one of her hands was in varada mudra. Her hair was adorned

with pearls and jewels. Her face was like the autumn moon. The sparking

moon was on her forehead. She was three-eyed and beautiful in all her

limbs. The nails on her lotus feet were radiant. O sage! I saw Uma, Shiva’s

Shakti, in front of me. Full of devotion, I lowered my lofty shoulders. I

prostrated myself and praised her. Brahma said, “I bow down. I prostrate

myself before the one who has the form of pravritti and nivritti in the

universe. You are the form of creation and preservation. You are the

excellent power behind mobile and immobile objects. You are the one who

confounds everyone. You are Shri, always a garland around Keshava’s

image. As someone who holds up the universe, everything is inside you.

Earlier, you were Maheshi, the cause behind creation. You are the destroyer

of the three worlds. You are beyond the gunas. You are the agreeable one

who is inside yogis. You are the substance in paramanus.755 I prostrate

myself before you. You are perceived in the hearts of yogis. You manifest

yourself in the path of dhyana followed by yogis. You are illumination,

purity and non-attachment. The many kinds of knowledge find a refuge in

you. You are hidden and not manifest. Your form is infinite. You are

radiant. As time, you pervade the universe. You are responsible for the seed

of transformation. You are eternal. But you are also the gunas in all kinds of

beings. O Shivaa! You are the refuge of the three gunas, but you are also

beyond them. They are spoken of as sattva, rajas and tamas. But you are

without transformation and these three originate in you. In the form of the

gunas, you are the single cause behind the universe. The brahman is inside

you. You create, preserve and destroy. You are the seed of the entire

universe. You are known as one whose form is jnana. You are always

engaged in the welfare of the universe. O Shiva’s wife! I prostrate myself

before you.” Hearing my words, Kali, the creator of the worlds, was

pleased. The creator and mother of the universe addressed me in words that

were like those spoken by ordinary people. Devi asked, “O Brahma! Why

have you praised me? Please tell me. If anyone has abused you, please

quickly tell me. I have manifested myself in front of you. I will certainly

accomplish your objective. Therefore, let me know what you wish, and I

will certainly do what you want.”’”’

‘“Brahma said, ‘Brahma replied, “O Devi! O Maheshani! Listen and take

pity on me. You know everything about my wish. Nevertheless, since you

have commanded me, I will tell you. O Deveshi! Earlier, your husband,

Shiva, manifested himself through my forehead. Known as Rudra, he is a

yogi and resides in Kailasa. The lord of beings is performing austerities. He

is alone and without a second. He is without a wife and is indifferent. He

has no second. O Sati! Since he does not look at anyone else, please bemuse

him. With the exception of you, no one else will be able to entice his mind.

Therefore, assume a form that will bemuse Hara. O Shivaa! Become

Daksha’s daughter and Rudra’s wife. You assume the form of Lakshmi and

cause delight to Keshava. For the welfare of the universe, act like that.

Merely because I looked at a woman with eyes of desire, Vrishadhvaja

rebuked me. O Devi! How will he voluntarily take a woman? If Hara does

not accept a wife, how will this auspicious creation continue? He is the

cause behind the beginning, the middle and the end. But he is indifferent.

That is the reason I am overcome by thoughts. To ensure benefit, there is no

other refuge but you. For the benefit of the universe, please go through this

hardship. Vishnu is incapable of confounding him, or Lakshmi, or the one

who originated from the mind or I. O mother of the universe! There is no

one other than you who can do this. O one who is divine in form! O

Maheshvari! Therefore, become Daksha’s daughter. Because of my

devotion, become the wife of the yogi and entice Ishvara. O Deveshi! On

the shores of the ocean of milk, Daksha is performing austerities. He is firm

in his vows and has fixed his mind on you.” Shivaa heard my words and

started to think. Surprised in her mind, the mother of the universe spoke to

me. Devi said, “O one who uttered the Vedas! O one who created the

universe! This is an extremely great wonder. O one who possesses great

jnana! O Vidhatri! What is a person like you saying? O Vidhatri! Great

delusion has been generated in your mind and that is the cause of misery.

Hara is indifferent and you desire to confound him. O Vidhatri! You are

seeking a boon from me so as to delude Hara. What gain will occur as a

result of this? He is without delusion and without an alternative. Shambhu

is spoken of as the supreme brahman. He is nirguna and without

transformation. I am always his servant. I always follow his commands. In

his complete form, Shiva has the name of Rudra. Though he is independent,

to save the devotees, Parameshvara has manifested himself in this form.

Lord Shiva is Hari and Vidhatri. He is not inferior to anyone else. He is

lovingly engaged in yoga. He is the lord of maya but does not succumb to

maya. He is greater than the greatest. O Brahma! You think of him as a son,

as an ordinary god. That is the reason, deluded by ignorance, you wish to

confound him. This is the truth. Yet, if I do not grant a boon, there will be

deviation from the policy of the Vedas.756 What will I do, so that Lord

Maheshvara is not angry with me?” Reflecting this, Shivaa remembered

Mahesha in her mind. Having obtained Shiva’s permission, Durga spoke to

me. Durga said, “O Brahma! Everything that you have said is the truth.

Other than me, there is no one in this world who can entice Shankara. If

Hara does not take a wife, then eternal creation cannot continue. What you

have stated is certainly true. I will therefore make efforts so that Hara takes

a wife. O Vidhatri! I will entice him myself. I will assume the form of Sati

and remain under his control. I will become his beloved, just as the

immensely fortunate Lakshmi is Vishnu’s. O Vidhatri! Through his favours,

I will make efforts so that he remains under my control. In the form of Sati,

I will be born through Daksha’s wife. O grandfather! Through my pastimes,

I will then serve Shankara. Just as other creatures on earth are subservient

to their wives, through my devotion, Hara will also become subservient to a

woman.” Shivaa, the mother of the universe, addressed me in this way. O

son! While I looked on, she vanished from the spot. When she had

vanished, I, the grandfather of the worlds, went to my own sons and

described to them everything that had occurred.’”’

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Chapter 64-3.2(12) (Daksha’s Boon)

‘“Narada said, ‘O Brahma! O wise one! O unblemished one! O supreme

among Shambhu’s devotees! You have properly described to me Shiva and

Shivaa’s conduct. This has done me good, and my birth has been purified.

Please tell me now about the austerities Daksha, firm in his vows, practiced.

What boon did he obtain from Devi and how did she become Daksha’s

daughter?’”’

‘“Brahma replied, ‘O Narada! Listen. You are blessed. All the sages

regard you with devotion. I will tell you about how Daksha, excellent in his

vows, tormented himself through austerities and obtained a boon. Because

of my instruction, the extremely intelligent and great lord, Daksha,

controlled himself and started to worship Devi, the mother of the universe,

so that his wish could be satisfied. He went to the northern shore of the

ocean of milk and fixed her in his heart. Wishing to directly see Ambika, he

started to torment himself through austerities. Daksha performed austerities

for three thousand divine years. Firm in his vows, he controlled his atman.

He subsisted on air. He fasted. He subsisted on water. He only ate leaves.

He spent his time in this way, thinking of the one who pervades the

universe. He spent time in such austerities, devoting to performing dhyana

on Durga. Excellent in his vows, he followed many different niyamas and

worshipped Devi. O supreme among sages! Daksha observed yama and

other rites. He worshipped the mother of the universe and Shivaa

manifested herself in front of him. He directly saw the mother of the

universe, the one who pervades the universe. At this, Prajapati Daksha

thought that he had been successful in his objective. Kalika was astride a

lion. She was dark, with a beautiful face. She possessed four arms—with

the varada and abhaya mudras, a blue lotus and a sword is her hands. She

was beautiful and her eyes were red. The mother of the universe wore her

beautiful hair loose. He prostrated himself and praised the extremely radiant

one with wonderful and eloquent words.’”’

‘“‘Daksha said, “O mother of the universe! O Mahamaya! O Maheshvari!

O one who rules over the universe! I prostrate myself before you. It is

because of your compassion that you have shown your form to me. O

original one! O Bhagavati! Please show me your favours. O one who is

Shiva’s form! Please show me your grace. Be pleased with me. O one who

bestows boons on your devotees! O one who pervades the universe with

maya! I bow down before you.” Daksha controlled his atman and praised

Maheshani in this way. O sage! Though she herself knew that he wished for,

she spoke to him. Devi replied, “O Daksha! This great devotion of yours

has satisfied me. Ask for the boon you desire. There is nothing that cannot

be given to you.” Hearing the words of the mother of the universe, Daksha

Prajapati was filled with great joy. He pronounced her name repeatedly and

spoke to Shivaa. Daksha said, “O mother of the universe! O Mahamaya! If

you wish to bestow a boon on me, please listen to my words. Be pleased

with me and satisfy my desire. My lord, Shiva, has been born as Brahma’s

son. His name is Rudra, and he is a complete avatara of the paramatman. If

you are not born in an avatara, who can be his wife? O Shivaa! To entice

Mahesha, please take an incarnation on earth. With the exception of you, no

one has the capacity to delude him. Therefore, become my daughter now

and become Hara’s wife. Exhibit your excellent pastimes and become the

one who will delude Hara. O Devi! This is the boon I want. In front of you,

I have spoken the truth. This accomplishes my own objective, but it also

accomplishes the objective of the entire universe, of Brahma, Vishnu and

Shiva. I have been sent by Brahma.” Hearing the words of the lord of

subjects, the mother of the universe remembered Shiva in her mind. She

smiled and replied. Devi said, “O son!757 O Prajapati Daksha! Listen to my

supreme words. I am telling you truthfully that I am extremely pleased with

your devotion and will bestow everything on you. O Daksha! I will be born

as your daughter and will become his wife, Maheshvari. Since you have

conquered me with your devotion, there is no doubt about this. I will make

efforts and will undertake extremely difficult austerities. O unblemished

one! I can become Hara’s wife only after I have obtained a boon from him.

Otherwise, there is no means of ensuring success in the task. The lord is

indifferent. Sadashiva is complete and deserves to be worshipped by

Vidhatri and Vishnu. In birth after birth, I have always been his beloved and

his servant maid. My lord, Shambhu, assumes many different kinds of

forms. It is because of the power of his boon that he manifested himself

through Vidhatri’s eyebrows. Following his command and as a result of his

boon, I will also incarnate myself on earth. O son! I have got to know the

message. Return to your own residence. I will shortly become your

daughter and Hara’s wife.” Addressing Daksha in these virtuous words, in

her mind, she obtained Shiva’s permission. Remembering Shiva’s lotus feet,

Devi spoke again. “O Prajapati! But you must take a pledge in your mind.

Hear this. Know that this is the truth and is not false. When I am born again,

if you do not show respect towards me, I will cast aside my body and

myself assume a different form. This is the truth. O Prajapati! This is the

boon that has been granted to you, for every secondary cycle of creation. I

will become your daughter and will become Hara’s beloved.” Maheshani

spoke in this way to Daksha, the foremost among the Prajapatis. While

Daksha looked on directly, she instantly vanished. When Durga had

vanished, Daksha was delighted that she would become his daughter. He

returned to his own abode.’”’

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Chapter 65-3.2(13) (Daksha Curses Narada)

‘“Narada said, ‘O Brahma! O Vidhatri! O immensely wise one! O

eloquent one! O supreme among eloquent ones! Daksha returned home

happily. What happened next?’”’

‘“Brahma replied, ‘Cheerful in his mind, Daksha Prajapati returned to his

own hermitage. Following my command, he undertook many kinds of

mental creation. On seeing that his creation of subjects was not being

extended, Daksha Prajapati reported this to his father, me, Brahma. Daksa

said, “O Brahma! O father! O lord of subjects! O lord! These subjects are

not increasing. Everything I have created remains stable. O lord of subjects!

What will I do? How can they flourish on their own? Please tell me about

the means and there is no doubt that I will create subjects.” Brahma replied,

“O Daksha Prajapati! O son! Listen to my supreme words and act

accordingly. O best among gods! Shiva will ensure what is beneficial. O

Prajapati! Panchajana’s daughter is beautiful. O lord of subjects! Her name

is Asikni.758 Accept her as your wife. Through the dharma of intercourse

with a beautiful woman, create subjects again. Through this method, many

beautiful women will be born.” Following my command and the dharma of

physical intercourse, he married Virana’s daughter and had subjects through

her. Through his own wife, Virini, Daksha Prajapati had sons who were

known as Haryashvas. O sage! All these sons were identical in dharma and

conduct. They were always devoted to their father and followed the path

indicated in the Vedas. O son! Following the words spoken by their father,

so as to create subjects, Daksha’s sons went to the western direction to

perform austerities. They went to the supremely purifying tirtha of Lake

Narayana, at the place where the divine River Sindhu has a confluence with

the ocean. As soon as they touched the water, their intelligence was kindled.

The dharma of Paramahamsas759 completely cleansed their impurities. So as

to increase subjects, those excellent ones practiced austerities there.

Daksha’s sons were firm in their resolve to obey their father and controlled

themselves. O Narada! You got to know that they were performing

austerities for creation. You went there and repeatedly addressed them

lovingly, creating an impediment. “O Haryashvas! O Daksha’s sons!

Without having seen the world, how have you embarked on this task of

creation?” You affectionately told them this. The Haryashvas heard your

words attentively. Intent on creation, all of them thought about this a lot.

“How can a person understand his father’s command if he does not

comprehend what the excellent sacred texts say about nivritti? Having

understood, how can one trust the gunas and engage in creation?” Having

determined this, all those sons, with excellent intelligence, prostrated

themselves before you and embarked on the task of circumambulation.

They followed the path of nivritti. O sage! O Narada! With your mind fixed

on Shambhu, you wandered around the worlds. You were indifferent and

your mind was fixed on following Mahesha. A long period of time elapsed

and my son, Prajapati, got to know his sons had been destroyed because of

what Narada had done. Confounded by Shiva’s maya, Daksha repeatedly

grieved a lot. “Many sons are a reason for sorrow.” I went and cheerfully

comforted Daksha, my son. I told him about serenity and that destiny was

powerful. Comforted by me, through Panchajana’s daughter, Daksha had

one thousand sons known as Sabalashvas. Obeying their father and firm in

their vows, so as to become successful in the creation of subjects, they

followed the direction traversed by their brothers. When they touched the

water, their sins were destroyed, and they became sparkling. They

tormented themselves through great austerities there. They were excellent

in their vows and meditated on the brahman. O Narada! Knowing that they

were about to embark on the creation of subjects, you went there.

Remembering the path followed by Ishvara,760 you repeated your earlier

words to them. O sage! Infallible in your insight, you showed them the path

followed by their brothers. Those sons followed the path traversed by their

brothers and you went upwards. My son, Daksha Prajapati, saw many kinds

of evil portents. He was amazed and miserable in his mind. He heard a

repetition of what you had done earlier and was extremely sad. He grieved

because his sons had been destroyed. As a result of his great misery on

account of his sons, he lost his senses. At that time, as an act of destiny and

to show compassion towards him, you went there. But angry at you, Daksha

addressed you in wicked words. Daksha was overwhelmed by sorrow and

his lips quivered in rage. As soon as you approached, he addressed you in

shameful and reprehensible words. Daksha said, “O foremost among

wicked ones! O one who bears the marks of a virtuous person! What have

you done? You have showed my sons the path of a mendicant, one that is

not virtuous. They have not been freed from their three debts.761 You have

created impediments for them, both in this world and in the next one. This

is not beneficial. You are cruel and deceitful. Without repaying the three

debts, if a man leaves the house, abandoning his father and his mother, and

embarks on sannyasa in the pursuit of moksha, he heads downwards. You

are cruel, without any sense of shame. You take away fame from the minds

of children. Foolish in intelligence, why do you roam around amidst Hari’s

attendants? O worst of the worst! You have repeatedly caused me injury.

Therefore, as you roam around the worlds, you will never be able to remain

stationary in any one place.” Though you are revered by the virtuous, in his

sorrow, Daksha cursed you in this way. Confounded by Shiva’s maya, he

did not understand Ishvara’s desire. O sage! Indifferent in your intelligence,

you accepted the curse. All sadhakas who follow the brahman accept it in

this way and take it on themselves.’”’

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Chapter 66-3.2(14) (Sati’s Birth and Childhood)

‘“Brahma said, ‘O divine sage! Meanwhile, knowing about your

conduct, I, the grandfather of the worlds, was greatly delighted and swiftly

arrived there. As had been the case earlier, I comforted Daksha. Using my

discrimination, I attracted his love and made him extremely affectionate

towards you. O noble sage! Full of great love, I comforted you, my son who

is loved by devas. Having assured both of you, I returned to my own

residence. Comforted by me, through his own wife, Daksha Prajapati had

sixty revered daughters, who were extremely fortunate. Attentive, he

married them to Dharma and others. O lord among sages! I will tell you

about them. Listen with great love. O sage! In the proper way, Daksha

bestowed ten daughters on Dharma. He bestowed thirteen on the sage

Kashyapa and twenty-seven on the moon. He bestowed two daughters each

on Bhrigu, Angiras and Krishashva. The others were bestowed on Tarkshya.

The offspring of these daughters filled the three worlds. I am scared of

describing this in detail.’”’

‘“‘Some say that Shivaa was the eldest, others that she was in the middle.

Still others say that she was the youngest of them all. All three views are

correct in different kalpas. When the daughters were born, along with his

wife, Daksha Prajapati cheerfully meditated on the mother of the universe.

He praised her in words full of love, his voice faltering. He prostrated

himself repeatedly and humbly joined his hands in salutation. Devi was

delighted at this and reflected in her mind. “So as to keep my promise, I

will take an avatara through Virini.” O supreme among sages! Having

decided this in her mind, the mother of the universe told Daksha this and he

became radiant. At an auspicious muhurta, Daksha happily deposited his

seed in his wife. Full of compassion, Shivaa started to reside in the mind of

Daksha’s wife. All the signs of pregnancy started to show. O son! Virini

became even more radiant and was happy in her mind. Through the powers

of Shivaa residing within her, she exhibited all the extremely auspicious

signs. In accordance with his lineage, prosperity and the shruti texts, with a

lofty mind, Daksha happily performed all the excellent rites, pumsavana

and the others. Along with those rites, there were great festivities. As they

desired, Prajapati donated riches to brahmanas. Meanwhile, Hari and the

other gods got to know that the goddess Virini had conceived and were

filled with joy. All of them arrived there and praised the mother of the

universe. They repeatedly prostrated themselves before the one who ensures

the welfare of the worlds. Delighted in their minds, they praised Daksha

Prajapati and Virini in many kinds of ways and returned to their own

abodes. O Narada! Through those nine months, the customary rites were

observed. O sage! When the tenth month was completed, Shivaa manifested

herself before her mother. The muhurta was full of bliss and the moon, the

planets and the stars were favourable. As soon as she was born, Prajapati

was filled with great joy. On seeing her great energy, he thought that this

was indeed Devi. Flowers were showered down from above and the clouds

showered down water. O lord among sages! As soon as she was born, the

directions instantly turned serene. The gods assembled in the firmament and

played on auspicious musical instruments. The fires blazed in serenity.

Everything was extremely auspicious.’”’

‘“‘On seeing that the mother of the universe had been born through

Virini, Daksha joined his hands in salutation and prostrating himself,

devotedly praised her in many ways. Daksha said, “O Maheshani! I

prostrate myself before you. O Jagadamba!762 O eternal one! O Mahadevi!

O true one! O one whose form is the truth! Please show me your

compassion. O Shivaa! O serene one! O Mahamaya! O Yoganidra! O one

who pervades the universe! O one who brings about everything that is

auspicious! Those who know the Vedas speak about you and I prostrate

myself before you. Formerly, you are the one who engaged Vidhatri in the

creation of the universe, and he always does that. I prostrate myself before

the supreme Maheshvari, the mother of the universe. You are the one who

engaged Vishnu in the preservation of the universe, and he always does

that. I prostrate myself before the supreme Maheshvari, the mother of the

universe. You are the one who engaged Rudra in the destruction of the

universe, and he always does that. I prostrate myself before the supreme

Maheshvari, the mother of the universe. Sattva, rajas and tamas are your

forms and you are the one who always does everything. You are Devi, the

mother of the three divinities. O Shivaa! I prostrate myself before you. O

Devi! You are supreme. In their atmans, there are those who think of you as

both vidya and avidya.763 Objects of pleasure and emancipation are always

in the palms of their hands. O Devi! O Shivaa! Those who directly see you,

the purifying one, are certain to obtain emancipation. You are the one who

manifests vidya and avidya. O mother of the universe! Those who praise

you as Bhavani, Ambika, Jaganmayi and Durga obtain everything.” Shivaa,

the mother of the universe, was praised by the intelligent Daksha in this

way. She spoke to Daksha, so that her mother764 could not hear. She

confounded everyone else, so that no one other than Daksha could hear.

Parameshvari Shivaa told him the truth. Devi said, “O Prajapati! To obtain

me as a daughter, you had worshipped me earlier. Your wishes have now

been met. Continue with your austerities.” Having spoken to Daksha in this

way, Devi used her own maya and assumed the form of an infant, crying

near her mother. Hearing her weeping, the women spoke in agitated tones

and full of love and respect, the servant maids arrived there. Seeing the

form of Asikni’s daughter, all the women rejoiced. All the inhabitants of the

city uttered words of “Victory”. Along with singing and the playing of

musical instruments, there were great festivities. Having seen the auspicious

face of their daughter, Daksha and Asikni were filled with joy. Following

the norms of his lineage and the shruti texts, Daksha performed all the rites.

He made donations to brahmanas and gave riches to others. As was

appropriate, there was singing and dancing everywhere. Many auspicious

musical instruments were played. Hari and all the other devas, along with

their companions, and large numbers of sages arrived to join the appropriate

festivities. They saw Daksha’s daughter, Parameshvari, the mother of the

universe. All of them bent low humbly and praised her through auspicious

hymns. Delighted, all of them uttered words of “Victory”. Rejoicing, they

specially praised Daksha and Virini. Following their instruction, Daksha

named her Uma. Since she possessed sattva and all the other gunas, she was

praised, and he was filled with delight. Later, the worlds got to know her

under other names. Those names bring everything that is auspicious. In

particular, they destroy miseries. With his hands joined in salutation,

Daksha bowed down before Hari, me and all the immortals and sages. Full

of devotion, he praised and worshipped us. At this, Vishnu and all the

others praised him. Remembering Shiva and Shivaa, they happily returned

to their own residences. The mother purified the daughter in the proper way.

Following the norms used for feeding infants, she offered her breasts and

other things. The great-souled Daksha and Virini reared her. She grew, like

the digits of the moon during shukla paksha. O supreme among brahmanas!

Even when she was a child, all the pure and virtuous qualities entered her,

like all the agreeable digits enter the moon. Amidst her friends, she

followed her own sentiments and conduct. She would repeatedly etch

images of Bharga. As a child, Shivaa sang excellent songs, but always

remembering Sthanu, Hara, Rudra, the chastiser of Smara. Every day, the

couple found that her unmatched compassion increased. Even in her

childhood, she was constantly and repeatedly filled with devotion. As a

child, she possessed all the qualities and illuminated her own household.

She constantly and repeatedly brought satisfaction to her parents.’”’

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Chapter 67-3.2(15) (Nanda Vows and Shiva’s

Praise)

‘“Brahma said, ‘O Indra among sages! On one occasion, I saw Sati

standing next to her father. All the essence of the three worlds was with her.

After bowing down to her father, Sati saw us and honoured both you and

me. Following the customs of the world, she cheerfully and devotedly

prostrated herself. After the prostration was over, Sati saw you, Narada, and

I, seated on the seat given by Daksha. I humbly spoke to her. “O Sati! The

omniscient lord of the universe desires you and you desire him. Obtain the

divinity as your husband. He has not accepted anyone else, he does not

accept anyone else and he will not accept anyone else as a wife. O

auspicious one! Such a person, without equal, will be your husband.” O

Narada! Having said this, we again remained in Daksha’s residence for a

long time. Then, granted permission by him, we returned to our respective

abodes. On hearing this, Daksha was no longer anxious and was filled with

delight. He thought he had obtained a daughter who was Parameshvari

herself. When she was a girl, she engaged in charming pastimes,

affectionate towards her devotees. Having voluntarily assumed the form of

a human, she passed this stage of being a girl. When childhood was over,

Sati was in the early phase of youth. Her body was radiant, and she was

enchanting in all her limbs. Daksha, lord of the worlds, saw that she had

attained the early stage of youth. He wondered, “How will I bestow this

daughter on Bharga?” She also desired that she be bestowed on Bharga.

Knowing what her father wanted, she approached her mother. Humble in

her intelligence, Sati Parameshvari sought her mother Virini’s permission to

perform auspicious austerities for Shankara.’”’

‘“‘Sati was firm in her vow that she would obtain Mahesha as a husband.

Having obtained her mother’s permission, she worshipped him in her own

house. In the month of Ashvina, on Nanda tithi,765 she bowed down before

Hara and devotedly worshipped him with cooked rice mixed with molasses

and salt. She spent the month in that way. On chaturdashi in the month of

Kartika, she remembered Parameshvara and worshipped him with apupas

and payasam. On ashtami in krishna paksha in the month of Margashirsha,

Sati worshipped Hara with cooked barley mixed with sesamum and spent

the days in this way. On saptami in shukla paksha in the month of Pousha,

Sati stayed awake at night and worshipped Shiva in the morning with

cooked rice and krisara.766 On pournamasi767 in the month of Magha, she

stayed awake in the night. On the banks of a river, wearing wet clothes, she

worshipped Shankara. On amavasya768 in the month of Phalguna, she stayed

awake in the night and undertook a special worship, offering bilva leaves in

every yama. On chaturdashi in shukla paksha in the month of Chaitra, day

and night, she remembered Shiva and worshipped him with palasha and

damana flowers.769 She spent the month in this way. On tritiya in shukla

paksha in the month of Vaishakha, Sati worshipped Rudra with cooked rice

mixed with sesamum and spent the month in this way. On the night of

pournamasi in the month of Jyeshtha, she worshipped Shankara with

garments and brihati flowers770 and fasted through the month. On

chaturdashi in shukla paksha in the month of Ashadha, she wore dark

clothes and worshipped Rudra with brihati flowers. On ashtami and

chaturdashi in shukla paksha in the month of Shravana, she worshipped

Shiva with sacred threads and auspicious garments. On trayodashi in

krishna paksha in the month of Bhadra, she used many kinds of flowers and

fruits to worship and subsisted only on water on chaturdashi. She restrained

her diet and used many kinds of seasonal flowers and fruits to spend the

months worshipping Shiva and performing japa on him. On every day and

every month, Sati was devoted to worshipping Shiva. Devi, who had

voluntarily assumed a human form, was firm in her vows. In this way,

completely controlled, she completed the entire Nanda vow. Full of love,

Sati’s mind was fixed on Shiva and not on anyone else.’”’

‘“‘O sage! Meanwhile, all the devas and sages, with me and Vishnu at the

forefront, arrived to witness Sati’s austerities. Having arrived, devas saw

Sati, an embodied form of success. She was completely immersed in

performing dhyana on Shiva, having attained a state of siddhi. Delighted,

all the gods joined their hands in salutation and bowed down to Sati. The

sages bent their shoulders down. Vishnu and the others were delighted in

their minds. Vishnu and all the gods and rishis were extremely happy. They

praised Sati’s austerities and were amazed at it. The sages and gods again

prostrated themselves before Sati. They immediately went to the supreme

mountain of Kailasa, loved by Shiva. With Lakshmi, Bhagavan Vasudeva

happily approached Hara. I also approached, with Savitri.771 Having gone

and seen the lord, with great respect, we prostrated ourselves. Humbly

clasping our hands together, we praised him with many kinds of hymns.

The devas said, “We prostrate ourselves before Bhagavan, who is

everything mobile and immobile. He is Purusha, Mahesha, Paresha, the

great atman. You are the original seed of everything. You are supreme

consciousness. You are the brahman. You are without transformation. You

are the Purusha who is beyond Prakriti. You are the one who created this

universe. You are the one who illuminates it. You are the one from whom

everything originated. You are the one in whom everything is established.

You are the one who controls everything. You are superior to all this. You

are supreme and indifferent. You are the great lord. You see all this within

your own atman. We bow down before that Svayambhu. Your vision is not

impeded. You are the supreme witness. You are in all atmans. You have

many different kinds of forms. You are supreme brahman. It is your atman

that heats. We seek refuge with you. Devas, rishis and siddhas do not know

about his state. How are other beings worthy of knowing him or

understanding him? Greatly virtuous people attached to emancipation wish

to see his state. Those unblemished ones observe the vow of salokya, so that

they can obtain that excellent destination. There is nothing that leads to

misery there, birth and other transformations. However, in your maya, you

accept all these and show compassion towards them. We prostrate ourselves

before Paresha, who is extraordinary in his deeds. We prostrate ourselves

before the brahman, the paramatman who cannot be approached through

words. You are without form. You possess a pervasive form. You are

supreme and infinite in your potency. You are the lord of the three worlds.

You are a witness to everything. You go everywhere. We prostrate ourselves

before the one whose atman provides the illumination. You are nirvana,

bliss and prosperity. Jnana is in your atman. We prostrate ourselves before

the pervasive Ishvara. When one ceases to perform karma, you are easily

obtained. We prostrate ourselves before the lord of kaivalya. We prostrate

ourselves before the eternal Purusha Paresha. Kshetrajna is a form of your

atman.772 You are the cause behind every kind of perception. You are the

great one who controls everything. We prostrate ourselves before the

foundation of Prakriti. We bow down before the eternal Purusha Paresha.

We prostrate ourselves before the three-eyed and five-faced one who is

always illuminated. You are the witness to all the senses and the gunas. We

prostrate ourselves before the one who is without a cause. We bow down to

the one who is the cause of the three worlds. We prostrate ourselves before

the one who bestows emancipation. O one who swiftly bestows

emancipation! O one who saves those who seek refuge! O one who is an

ocean of learning of all the agama texts! O Parameshthi! O destination of

devotees and gunas! We prostrate ourselves before you. You are the heat

that is latent in the arani of the gunas. O Maheshvara! We prostrate

ourselves before you. O one whose form is impossible for the foolish to

reach! O one who is always there in the hearts of the learned! O one who

frees animals from the noose! O one who bestows emancipation on

devotees! O self-illuminated one! O eternal one! You are infinite in your

learning. O one without decay! O one who is the complete witness! You are

without transformation. You are the foundation for supreme prosperity.

There are those who pursue the four purusharthas. There are those who

desire a virtuous end. Please show them your compassion. O Bhava! We

prostrate ourselves before you. Show us your favours. Your devotees desire

you alone and nothing else. They only sing about your supremely

auspicious conduct. You are without decay. You are the supreme brahman.

You are the lord whose form is not manifest. You are complete and can be

reached through the yoga of adhyatma.773 We praise you. You are beyond

the senses. You are without support. You are the cause and support

everything. You are infinite. You are the original. You are subtle. We

prostrate ourselves before the lord of everything. Hari and all the other

devas, the worlds and mobile and immobile objects possess slight

differences in names and forms but have all been created as your portions.

This is said to be like flames from the fire or rays from the sun emerging,

residing and disappearing. All these flows are minor. You are not a deva.

You are not an asura. You are not a mortal. You are not inferior species.

You are not a bird. O lord! You are not a man or a woman. You are not a

eunuch. You are nothing existent or non-existent. You are what remains

after all this has been negated. You create the universe. You preserve the

universe. You dissolve the universe. The universe is your atman. We

prostrate ourselves before that Ishvara. Yogis who have restrained karma

through yoga see you, because their consciousness has been purified

through yoga. O lord of yoga! We bow down before you. We prostrate

ourselves before the one whose force is impossible to withstand. You are

the three Shaktis. The three are in you.774 We prostrate ourselves before the

pleasant one who preserves. We prostrate ourselves before the one who is

infinite in potency. O Ishana! The wicked senses find it impossible to reach

you. You are beyond all paths. You are engaged in saving your devotees.

We prostrate ourselves before the one whose rays are hidden. According to

capacity, we meditate on your atman. Enough. Those with foolish

intelligence cannot know you. Your greatness cannot be surpassed. We

prostrate ourselves before you, the great lord.” In this way, Vishnu and all

the other gods praised Mahadeva. With their shoulders lowered in virtuous

devotion before the lord, they then remained silent.’”’

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Chapter 68-3.2(16) (Brahma and Vishnu Pray to

Shiva)

‘“Brahma said, ‘Shankara heard the praise uttered by Hari and the

others. The origin of creation was pleased and smiled. Hara saw that

Brahma and Vishnu had arrived, along with their wives. He addressed them

in the appropriate way and asked them about the reason why they had

come. Rudra said, “O Hari! O Vidhatri! O devas! O sages! O sons! Without

any fear, tell me the true reason for your arrival here. Why have you come

here? What task must be accomplished now? I wish to hear everything. My

mind has been pleased at your praise.” O sage! Thus asked and goaded by

Vishnu, I, the grandfather of all the worlds, addressed Mahadeva. “O lord of

devas! O Mahadeva! O ocean of compassion! O lord! Please listen to the

reason why we have come here, along with the gods and the rishis. O

Vrishadhvaja! There is a special reason for our arrival and praise. We seek

the appropriate help from you. Otherwise, all will not be well with the

universe. O Maheshvara! Some asuras must be killed by me, some must be

killed by Hari and there are others who have to be killed by you. O great

lord! Some will be killed by the son who results from your seed. There will

be asuras who can only be killed through maya. O Shambhu! Hence, the

gods can obtain ultimate happiness only through your favours. Until all the

terrible asuras are destroyed, the welfare of the universe will always be

subject to fear. You are always engaged in yoga, devoid of attachment and

hate. Thus, since they are the subjects of your compassion, some can never

be killed by you. O Vrishadhvaja! O Isha! Until they are restrained, how

can the equilibrium of creation, preservation and destruction be constantly

maintained? It will always be unstable. The tasks of creation, preservation

and destruction are carried out by us. That there is no difference in our

forms can only be perceived by those who are free from maya. We are one

in form. The differences only because there are differences in the tasks. Had

a difference in tasks not existed, there would have been no need for

differences in forms. The paramatman, Maheshvara, is one, but divides

himself into three. The reason behind this is maya. The lord is independent

in his pastimes. Hari was born from his left side, I from the right. You were

born from Shiva’s heart and are Shiva’s complete form. We thus originated

in three forms and our powers and forms are different. O eternal one! You

know in your heart that we are the sons of Shiva and Shivaa. To perform

our tasks, Vishnu and I were born along with our wives. O lord! Following

your command, we are engaged in performing our tasks for the worlds. For

the welfare of the universe and to ensure the happiness of the gods, you

should accept a beautiful and auspicious lady as your wife. O Mahesha!

Please listen to something else. I have remembered what transpired earlier.

In ancient times, in your form as Shiva, you yourself told us this. ‘O

Brahma! This is my supreme form, and it will manifest itself from your

body. It will be known in the worlds under the name of Rudra. Brahma will

carry out the task of creation. Hari will carry out the task of preservation. In

the form of Rudra, I will assume gunas and will carry out the task of

dissolution. I will carry out the excellent task carried out in the worlds of

taking a woman as a wife.’ I have thus remembered what you yourself said.

Now please fulfil your pledge. O lord! It was your instruction that I should

be the creator. Hari will be the one who preserves. To carry out dissolution,

Shiva himself has manifested through your form. Without you, we are

incapable of carrying out our respective tasks. We carry out our tasks for the

worlds. But you are alone. Please accept a woman. The one who resides on

the lotus is Vishnu’s companion and Savitri is mine. O Shambhu! In that

way, accept a beloved now.” Hearing the words spoken by me, Brahma, in

front of Hari, Hara, the lord of the worlds, had a smile on his face.’”’

‘“‘Ishvara said, “O Brahma! O Hari! I always love you the most. Indeed,

on seeing you, I have been filled with joy. The two of you are distinguished

among the gods and are indeed the lords of the three worlds. Since you are

engaged in Bhava’s tasks, what you have said is important. O best among

the gods! However, it is not appropriate for me to marry. It is known that I

am a yogi who is indifferent, always engaged in yoga. I follow the virtuous

path of nivritti. I find delight in my own atman and am without blemish. I

possess the body of an avadhuta.775 I possess jnana. I am myself the witness

and am devoid of desire. I am without transformation, never enjoying

objects of pleasure. I am always regarded as impure and inauspicious. That

being the case in the world, what need do I have of a woman? Please tell

me. I am only immersed in yoga. I always experience bliss. A man devoid

of jnana desires many things. In the world, it is known that marriage is the

reason for a great bondage. Therefore, I have no inclination towards it. This

is true. I am telling you the truth. I have no interest in pravritti. But I have

thought about this, without any selfish motive. Therefore, for the welfare of

the universe, I will do what you have said. I think your words are weighty.

In addition, I must fulfil my pledge. Since I am always controlled by my

devotees, I will marry. O Hari! O Brahma! However, in conformity with my

pledge, hear about the kind of woman I will accept. This is in accordance

with my words. She must be capable of accepting parts of my energy. For

the sake of a wife, please indicate a yogini whose form is desirable. She

must be a yogini and must be united with me in yoga. She must be a

desirable woman who engages in acts of desire with me. Shiva is without

decay. Learned ones who know the Vedas describe him as one whose form

is energy. They think about that eternal one. When I immerse myself in

thinking about the brahman, the beautiful lady must not be a cause for any

impediments and must not destroy the meditation. You, Vishnu and I are

portions of Shiva, whose form is the brahman. We are extremely fortunate,

and it is appropriate that we should meditate on him. O one who resides on

a lotus! It is because I have thought about this that I have stayed away from

marriage. Therefore, tell me about a wife who will always follow what I

practice. O Brahma! There is yet another part of my pledge that you must

hear about. If she does not trust me, or trust what I say, I will abandon her.”

Hearing the words spoken by Hara, Vishnu and I smiled and were delighted

in our minds. I humbly replied, “O lord! O Mahesha! Following the path

indicated by you, I will happily tell you about such a woman. O lord! She is

Uma. To accomplish the task, she has been born in a different form. O lord!

In ancient times, she divided herself into two, as Sarasvati and Lakshmi.

The beautiful Padma776 is to Vishnu what Sarasvati is to me. To ensure the

welfare of the worlds, she has now assumed a third form. O lord! She has

been born as Daksha’s daughter and her name is Sati. She will be an

appropriate wife for you, and she will ensure your welfare. O lord of devas!

For your sake, firm in her vows, she is tormenting herself through

austerities. She desires to obtain you as a husband. Sati is great in her

energy. O Maheshvara! Show your compassion towards her. Go and grant

her the boon. Full of affection, grant her the boon and marry her. She is

appropriate. O Shankara! Hari, I and all devas also desire this. Satisfy our

wishes and let us lovingly witness the festivities. This will be extremely

auspicious for the three worlds and will bring about happiness. There is no

doubt that it will dispel every kind of anxiety that anyone suffers from.”

After my words were over, Achyuta Madhusudana spoke to Ishana, who is

affectionate towards his devotees and assumes different forms in his own

pastimes. Vishnu said, “O lord of devas! O Mahadeva! O Shankara! O

reservoir of compassion! There is no doubt that what Brahma has said

represents everything that I have to say. O Mahesha! Show your

compassion towards me and act accordingly. Cast a favourable glance

towards the three worlds and be its protector. Marry her.” O sage! After

saying this, the intelligent Bhagavan Vishnu was silent. The lord, who is

affectionate towards his devotees, smiled as a result of this praise. He

agreed. Having obtained his permission, the sages and gods and both of us

were greatly delighted. Taking leave of Isha, we departed, along with our

wives.’”’

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Chapter 69-3.2(17) (Sati Gets the Boon)

‘“Brahma said, ‘I have thus told you how all devas exhibited their

supreme devotion towards Shambhu. O sage! Now hear lovingly to how

Shivaa obtained a boon. On ashtami in shukla paksha in the month of

Ashvina, Sati fasted again. She devotedly worshipped the lord of

everything. The Nanda vow was completed in this way and the day of

navami arrived. As she was immersed in dhyana, Hara manifested himself

before her. He was handsome in all his limbs and fair in complexion. He

had five faces and three eyes. The moon was on his crest, and he had a

pleasant appearance. He was blue in the throat and had four arms. He held a

trident and the brahman was in him. His hands were in the varada and

abhaya mudras. He was smeared in ashes and radiant. The celestial river

dazzled on his head. He was handsome in all his limbs. He was the

embodiment of great grace. His face resembled one crore moons. His

beauty was like that of one crore Smaras taken together. His form was such

that it was agreeable in every possible way to women. Sati saw her beloved

lord, Hara, in front of her. She worshipped his feet and lowered her face in

bashfulness. Mahadeva spoke to Sati, who had observed the virtuous vow.

He desired her as a wife and wished to bestow on her the fruits of her

austerities. Mahadeva said, “O Daksha’s daughter! O one who is excellent

in vows! I am pleased with your vows. Please ask for a boon. I will grant

you whatever is your wish.” Mahadeva, the lord of the universe, knew her

sentiments. Nevertheless, because he wished to hear her words, he asked

her to ask for a boon. However, she was embarrassed and was incapable of

stating what was in her heart. She tried to express her wish but was again

enveloped in shame. Though she heard Shiva’s beloved words, she was

overwhelmed by love. Understanding this, Shankara, affectionate towards

his devotees, was pleased. He again quickly said, “Ask for a boon. Please

ask for a boon.” Since Shambhu knew about Sati’s devotion and virtuous

inner sentiments, he was attracted to her. After making efforts to suppress

her shame, Sati spoke to Hara. “O one who bestows boons! Please grant me

the boon I desire, without any impediments.”777 Vrishadhvaja is affectionate

towards his devotees. Therefore, without waiting for her to finish her

words, he told her, “Be my wife.” Hearing these words, which were the

substance of her desired fruits and thoughts, she was silent. But she was

delighted at having obtained her desired boon. The one with the beautiful

smiles stood in front of Hara, who was filled with love. She expressed her

sentiments through gestures, and these served to increase desire. Shringara

rasa gathered together all these sentiments and swiftly entered their hearts.

O devarshi! As soon as it entered, they followed the pastimes of ordinary

people and glowed, like the conjunction between Chitra nakshatra and the

moon.778 Having obtained Hara, Sati was radiant, with a gentle glow, like

that of a mass of collyrium. She sparkled like crystal and resembled a line

of clouds near the moon. Dakshayani779 repeatedly spoke to Hara, who is

affectionate towards his devotees. She was pleased. She joined her hands in

salutation and lowered her head. Sati said, “O lord of devas! O Mahadeva!

O lord! O lord of the universe! Informing my father, please follow the rites

and accept me in marriage.” Mahesha is affectionate towards his devotees.

Hearing Sati’s words, he looked at her with eyes full of love and agreed.

Knowing this, Dakshayani devotedly bowed down before Shambhu. Having

obtained his permission, with an enchanting gait and full of joy, she

returned to her mother.’”’

‘“‘Hara returned to his hermitage on the plains of the Himalayas. Since

he was separated from Dakshayani, with difficulty, he devoted himself to

dhyana. Having composed his mind, Shambhu Vrishadhvaja thought of

following the customary practices of the world. O devarshi! He mentally

thought of me. Mahesha, the wielder of the trident, thought of me. As soon

as he thought of me, goaded by the urge to ensure Hara’s success, I quickly

presented myself in front of him. Hara, the yogi, was on the plains of the

Himalayas. O son! Along with Sarasvati, I presented myself there. O

devarshi! The lord saw me, along with Sarasvati. Since he was bound in

love to Sati, Shambhu was eager and spoke. Shambhu said, “O Brahma! In

the matter of marriage, I have shown a selfish motive. Because of that

selfishness, a sense of ownership manifests itself before me now. Sati

Dakshayani has devotedly worshipped me. Because of the powers of the

Nanda vow, I have bestowed a boon on her. O Brahma! She asked me for

the boon that I should be her husband. Satisfied in every possible way, I

told her that she would be my wife. At this, Sati Dakshayani told me, ‘O

lord of the universe! Accept me after informing my father.’ O Brahma!

Satisfied with her devotion, I pledged that I would do this. O Vidhatri! She

returned to her mother, and I have come here. Therefore, follow my

instructions and go to Daksha’s residence. Tell Daksha that he should

bestow his daughter on me. Do everything so that I am no longer separated

from Sati. O one who is accomplished in every kind of knowledge! Assure

Daksha.” Having said this in the presence of me, the Prajapati, Mahadeva

quickly looked at Sarasvati. He was suffering from the pangs of separation.

Thus commanded by him, I had become successful in my objective and was

happy. I replied to the lord of the universe, who is affectionate towards his

devotees. Brahma said, “O Bhagavan Shambhu! O Vrishadhvaja! After due

reflection, it has been determined that what you have said is the primary

interest of devas, and mine too. Daksha will himself bestow his daughter on

you. In his presence, I will tell him what you have said.” Having told this to

Mahadeva, the lord and master of everything, on a swift chariot, I went to

Daksha’s residence.’”’

‘“Narada asked, ‘O Vidhatri! O wise one! O immensely fortunate one! O

eloquent one! O supreme among eloquent ones! After Sati returned home,

what did Daksha do?’”’

‘“Brahma replied, ‘Having tormented herself through austerities, Sati

obtained her desired boon. Returning home, she prostrated herself before

her father and her mother. Her friends told her father and mother

everything, about how Maheshvara had been satisfied at Sati’s devotion and

how he had bestowed a boon on her. Through the mouths of the friends, her

mother and father heard everything. They were filled with supreme joy and

organized great festivities. Generous of mind, they gave desired objects to

brahmanas. Great-minded Virini donated to others, the blind and the

distressed. Virini embraced her daughter, who had enhanced their delight.

She happily inhaled the fragrance of her head and repeatedly praised her.

After some time had passed, Daksha, supreme among those who knew

about dharma, wondered about how his daughter might be bestowed on

Shambhu. “Pleased, Mahadeva had come here. But he has returned. For the

sake of my daughter, how might he be brought back again? Can I easily

send someone to Shambhu? That is not right. If he refuses, I will suffer the

pangs of failure. Alternatively, shall I worship Vrishadhvaja? He has

himself been satisfied with my daughter’s devotion. She made efforts to

worship him and obtain what she desired. Shambhu has given her the boon

that he will be her husband.” As Daksha was thinking this, I suddenly

presented myself in front of him, along with Sarasvati. Seeing me, his

father, Daksha prostrated himself and stood there. As is natural, he offered

me an appropriate seat. Though Daksha was overcome with thoughts, he

was happy and quickly asked me, the lord of all the worlds, the reason why

I had arrived there. Daksha asked, “O creator! Why have you come here? O

guru of the universe! Is it that you are showing me your great favours? O

creator of the worlds! It is out of affection towards your son? Please tell me.

Is there some other reason behind your coming to my residence? I am

delighted to see you.” O supreme among sages! My son, Daksha, asked me

this. I smiled and addressed Prajapati in words that delighted him. Brahma

said, “O Daksha! Listen to the reason why I have come to you. I desire your

benefit and it is something I want too. Your daughter has worshipped

Mahadeva, the lord of the universe. The time has arrived to implement her

desired boon. It is certain that Shambhu has sent me here, for the sake of

your daughter. I will present before you the course of action that is best for

you. Listen. Having bestowed the boon, Rudra has left. However, since he

left, because of separation from your daughter, Shankara has not been able

to find any peace. Though he made repeated efforts with every kind of

flowery arrow, Madana did not find a weakness in Girisha. However,

having now been pierced by Kama’s arrows, he has abandoned thinking

about the atman. Like an ordinary person, he is agitated, thinking about

Sati. Separated from her, he forgets himself and utters words in front of his

ganas. ‘Where is Sati?’ They tell him that she is not there. O son! Earlier,

this is what I, you, Madana and Marichi and other great sages desired. That

objective has now been accomplished. Your daughter has worshipped

Shambhu. He resides in the Himalaya mountains, thinking about her,

searching for her and desiring her. Full of sattva, she worshipped him

through many kinds of vows. Just as Sati worshipped Shambhu, he

worships her now. Daksha’s daughter has been intended for Shambhu.

Therefore, without any delay, one must accomplish the objective and

bestow her on him. Using Narada, I will have him brought to your

residence. She was intended for him. Bestow her on him.” Hearing my

words, my son rejoiced. Filled with joy, Daksha uttered words of assent. O

sage! I happily went to the place where Girisha was, eager to follow the

practices of the world. Narada also went there. Daksha, his wife and

daughter obtained their wishes. It was as if they had been filled with

nectar.’”’

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Chapter 70-3.2(18) (Bestowing of the Daughter)

‘“Narada asked, ‘What occurred after you went to Rudra? O father!

What did you tell him? What did he himself do?’”’

‘“Brahma replied, ‘With a happy mind, I went to Parameshvara, who was

then residing in the Himalaya mountains. I wanted to bring Mahadeva.

Vrishadhvaja saw that I, the creator of the worlds, was approaching. His

mind was filled with repeated doubts about whether he would get Sati. In

his pastimes, Hara had happily assumed the ordinary conduct of people. As

a result of Sati’s devotion, he quickly spoke to me, like an ordinary person.

Ishvara said, “O best of the gods! What has your son done about bestowing

Sati on me? Tell me. Otherwise, Manmatha will shatter my inside. O best of

the gods! This pang of separation from Sati rushes and strikes me alone. It

does not touch her; she still sustains her life. O Brahma! Tell me what I

must do. O Vidhatri! Sati is always present. There is no difference between

her and me. Tell me what must be done to get her.” I heard Rudra’s words,

which were deeply in conformity with customary conduct. O Narada! O

sage! I spoke to Shiva and comforted him. Brahma answered, “O

Vrishadhvaja! Hear what my son has said about Sati. Understand that

whatever you wanted to achieve has been accomplished. ‘My daughter will

be bestowed on him. It is for him that she has been born. That is my desire

and your words have reinforced it. In addition, my daughter has herself

worshipped Shambhu for this purpose alone. He is asking for me for the

one whom I must bestow on Hara. Let him come to me at an auspicious

lagna780 and excellent muhurta. O Vidhatri! When Shambhu comes and

asks me for alms, I will give my daughter to him.’ O Vrishadhvaja! Daksha

spoke to me in this way. At an auspicious muhurta, go to his house and

bring her here.” O sage! Rudra, affectionate towards his devotees, was

following the conduct of ordinary people. He heard my words, smiled and

answered. Rudra said, “Along with you and Narada, I will go to his house.

O creator of the universe! Therefore, you and I should remember Narada.

Also remember your own sons born through mental powers, Marichi and

the others. O Vidhatri! Along with them and the ganas, I will go to

Daksha’s abode.” Devoted to the conduct of ordinary people, this is the way

Isha instructed me. I remembered you, Narada and Marichi and the other

sons. As soon as I remembered, you and all the sons born through mental

powers swiftly arrived and were happy to see me. As soon as Rudra

remembered, Vishnu, king among Shiva’s devotees, swiftly arrived. He was

astride Garuda and was accompanied by Kamala and his own soldiers. It

was shukla paksha in the month of Chaitra. The divinity of the nakshatra

was Bhaga.781 As soon as the sun arose on trayodashi, Maheshvara left. All

the large number of gods were with him, Brahma and Vishnu leading the

way. Shankara left along with the sages and was resplendent along the path.

As he left, devas and others arranged for festivities along the way. The

minds of Hara’s ganas were filled with joy and they also did this. Obeying

Shiva’s wishes, all his appropriate ornaments went with him—the hides of

an elephant and a tiger, the snakes, his matted hair and the crescent moon.

With Vishnu leading the way and on his powerful bull, Hara, the yogi,

reached Daksha’s residence in a short while. Daksha’s body hair stood up in

delight. Along with all his own relatives, he humbly arrived and welcomed

him. Daksha himself honoured the large number of gods. In due order, the

best among sages were seated along the side. Daksha invited Shiva inside

the house, along with all his companions, the gods, the ganas and the sages.

Pleased in his mind, Daksha himself offered Sarveshvara Hara an excellent

seat, following the norms and honouring him. Full of devotion and

observing the appropriate norms, he worshipped Vishnu, me, the

brahmanas, the gods and all the ganas. Daksha worshipped them in the

appropriate way, using objects of worship and in front of the assembled

mental sons, made the announcement. After this, my son, Daksha, happily

looked at me, his father. He prostrated himself and said, “O lord! It is your

task to conduct the marriage ceremony.” Delighted in my mind, I agreed.

Thereafter, we arose and conducted all the rites, when the muhurta was

auspicious and the lagna was such that the planets were powerful. Full of

joy, Daksha bestowed his daughter Sati on Shambhu. Following the norms

of marriage, Vrishadhvaja happily accepted the hand of Dakshayani, whose

limbs were beautiful. I, Hari, you, the gods, the sages and the ganas

prostrated ourselves and praised and satisfied the lord of the gods. There

were great festivities, accompanied by singing and dancing. All the sages,

ganas and gods were filled with great joy. Daksha, my son, was successful

in the bestowing of his daughter. Shiva and Shivaa were happy and

everything was an abode of all that is auspicious.’”’

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Chapter 71-3.2(19) (Shiva’s Pastimes)

‘“Brahma said, ‘Having bestowed his daughter on Hara, following the

norms, Daksha gave her various items as dowry.782 Extremely happy, he

donated many kinds of riches to brahmanas. Along with Kamala, the one

who has Garuda on his banner783 got up and approached Shambhu. He

joined his hands in salutation and spoke. Vishnu said, “O lord of devas! O

Mahadeva! O ocean of compassion! O lord! O father! You are the father of

the universe and Sati is the mother of everything. In your pastimes, you

always assume avataras to ensure the welfare of the virtuous and to

chastise those who are crooked. The eternal shruti texts say this. O Hara!

She is dark blue, like gentle collyrium. With Dakshayani’s radiance, you

have become even more resplendent. You are the opposite of Padma and

me.784 Along with Sati, protect devas, humans and the virtuous. O

Shambhu! For those who are in samsara, let everything be auspicious. O

lord of all beings! If anyone looks at her, or hears about her, with eyes of

desire, my request is that you should kill that person.” Hearing Vishnu’s

words, Parameshvara laughed. The one who knows everything told

Madhusudana that it would be that way. O lord among sages! Hari returned

to his own abode, but I remained there. Keeping the matter secret, I

organized for the festivities. I approached Sati and had all the practices of

the grihya sutras performed. The decreed fire rites were observed in great

detail. Following the instructions of me, the preceptor and the brahmanas,

Shiva and Shivaa happily did pradakshina of the fire. O supreme among

brahmanas! There were great festivities there. There was singing and

dancing and the playing of musical instruments, bringing joy to everyone.

Thereafter, an extraordinary event occurred. O son! It was very strange. I

will tell you. Listen. Shambhu’s maya is impossible to understand. It

confounds the universe, devas, asuras, humans and mobile and immobile

objects. Earlier, I wished to delude Shambhu through deceitful means. O

son! In his pastimes, Shankara deluded me now. If a person tries to harm

another, it is he who is harmed instead. There is no doubt about this.

Therefore, it is held that a man should not harm another. O sage! As Sati

was performing pradakshina of the fire, her two feet could be seen below

her garment, and I saw them. Desire overwhelmed my mind and I looked at

Sati’s limbs. O best among brahmanas! I was confounded by Shiva’s maya.

The more eagerly I looked at Sati’s beautiful limbs, the more I was afflicted

by desire. O sage! I looked at Daksha’s daughter, who was devoted to her

husband. With my heart overwhelmed by desire, I wished to see her face.

However, because she was ashamed of Shambhu, she did not show her face.

As a result of her bashfulness, I could not see her face. I thought of a means

whereby I might be able to see her. Greatly afflicted by desire, I thought of

using strong smoke. I flung heaps of wet kindling into the fire. Since there

was little ghee and a lot of wet kindling, swirls of smoke arose and covered

every direction. There was darkness around the sacrificial altar. The lord,

Parameshvara Mahesha indulges in many kinds of pastimes. Suffering from

the smoke, he covered his eyes with his hands. O sage! At this, I raised the

garment and looked at Sati’s face. I was suffering the pangs of desire inside

and looked at her. O son! I repeatedly looked at Sati’s face. I was no longer

in control of myself, and my senses were in a whirl. As I looked at her, my

semen quickly oozed out. Four drops, resembling snowflakes, fell down on

the ground. O sage! I was silent but was immediately scared and astounded.

So that no one might see, I covered the semen. However, with his divine

sight, Bhagavan Shambhu got to know. Since the semen had oozed out, he

was filled with rage and spoke to me. Rudra said, “Why have you

committed this reprehensible and contemptible sin? At the time of my

marriage, you have looked at my beloved’s face with eyes of desire. You

thought that Shankara would never get to know about this act. O Vidhatri!

There is nothing in the three worlds that is unknown to me. How can this

remain a secret? O foolish one! Just as there is oil in sesamum seeds, I am

amidst everything in the three worlds, mobile and immobile.” He loved

Vishnu and saying this, he remembered Vishnu’s words. So as to kill

Brahma, Shankara raised his trident.’”’

‘“‘O supreme among brahmanas! When Shambhu raised his trident to

kill me, Marichi and the others uttered sounds of lamentation. Shankara

blazed and filled with fear, the large number of devas and all the sages

praised him. The devas said, “O divinity! O Mahadeva! O divine one! You

are affectionate towards those who seek refuge. O lord of those who

protect! O Maheshvara! Save Brahma and show him your compassion. O

Mahesha! It is held that you are the father of the universe and Sati is the

mother. O lord of gods! Hari, Brahma and all the others are your servants.

The pastimes you engage in are extraordinary. O lord! Your maya is

wonderful. O Ishvara! Other than a person who is your devotee, everyone is

confounded by it.” Maheshvara, lord of devas, was filled with rage. The

anxious and distressed devas and sages praised him in many kinds of ways.

Scared, Daksha quickly arrived in front of the lord of beings and raising his

hands, pleased, “Don’t. Please don’t.” Maheshvara glanced at Daksha, who

was in front of him. He remembered Hari’s words and replied in

disagreeable words. Maheshvara said, “O Prajapati! I have pledged to do

what my devotee, Vishnu, has requested me. Vishnu told me, ‘O lord!

Anyone who looks at Sati with eyes of desire must be killed by you.’ Those

words can’t be falsified, and I must kill Vidhatri. Why did Brahma look at

Sati with eyes of desire? He has also committed a crime by releasing his

semen. Hence, I must kill him.” Full of wrath, Mahesha, lord of devas, said

this. Everyone, devas, sages and humans, trembled. There were great

sounds of lamentation and despondency everywhere. I had wanted to delude

him but had myself been confounded. Vishnu is extremely loved by

Mahesha and is discriminating about what must be done. The intelligent

one prostrated himself before Rudra and praised him. Shankara is

affectionate towards his devotees, and he praised him through many kinds

of hymns. He quickly arrived in front and restrained him through these

words. Vishnu said, “O lord of beings! Please do not kill Vidhatri. He is the

lord and creator of the universe. You are affectionate towards those who

seek refuge, and he has sought refuge with you. I am a devotee who is

greatly loved by you and am described as the king of all your devotees.

Please listen to what is in my mind and show me your compassion. O

protector! Please listen to another reason that is full of grave import. O

Mahesha! Please show me your compassion and reflect on this. O

Shambhu! The one with the four faces has been manifested so that he may

create subjects. If the creator of subjects is killed, there will be no one like

him. O protector! We three divinities are forms of Shiva. Following your

command, we repeatedly undertake tasks of creation, preservation and

destruction. O Shambhu! If he is killed, who will carry out your task? O

lord of dissolution! Therefore, you should not kill the creator. O lord! For

your sake, it is he who devised an excellent means so that Shivaa might

become Sati, Daksha’s daughter.” Mahesha heard Vishnu’s pleading. Firm

in his vows, he replied so that everyone might hear. Mahesha answered, “O

divinity! O divine one! O Rama’s lord! O Vishnu! I love you as much as my

own life. O son! Please do not restrain me from killing this wretch. I will

carry out the pledge you yourself requested me about earlier. The one with

the four faces has committed a great sin and is wicked. I will kill him. I will

myself create all subjects, mobile and immobile. Alternatively, using my

own energy, I will create another creator. I must kill Vidhatri and fulfil my

pledge. I will create another creator! O lord! Please do not restrain me.”

Hearing Girisha’s words, Achyuta smiled within himself and again spoke to

him, restraining him. Achyuta said, “You are Purusha, and it is appropriate

that you should fulfil your pledge. O Isha! O lord! But please reflect on this.

One cannot kill one’s own self. O Shambhu! We three divinities are part of

your own atman and are not different. We are the same form and are not

distinct. Please reflect on the truth of this.” Shambhu heard the words of

Vishnu, his great favourite. He spoke again, describing his distinctive

inclination. Shambhu said, “O Vishnu! O lord of all my devotees! How can

Vidhatri be part of my atman? He can be seen as different, directly standing

in front.” In front of everyone, Mahesha spoke in this way, with a view to

instructing. The one with Garuda on his banner spoke, satisfying Mahadeva.

Vishnu replied, “O Sadashiva! Brahma is not different from you, and you

are not different from him. O Parameshvara! I am not different from you,

and you are not different from me. O Parameshvara! O Sadashiva! You are

omniscient and know everything. Nevertheless, you wish to hear everything

through my mouth. O Isha! Following your command, I will speak. Let all

the gods and sages hear about Shiva’s tattva and fix it in their minds. O

lord! We three divinities are parts of the resplendence. We are insignificant

parts of the significant whole. Who are you? Who am I? Who is Brahma?

You are the paramatman. For purposes of creation, preservation and

destruction, we are three distinct parts. Thinking of yourself within your

atman, in your own pastimes, you assumed these forms. The brahman is

one. The three of us are saguna parts. This is like a single body possessing a

head, a neck and other parts. O Hara! The three of us are Isha’s limbs. You

are the sparkling radiance and possess your own abode. You are ancient and

hidden. You are not manifest. You are infinite in form. You are eternal. You

are devoid of lofty and other adjectives. Everything is Shiva.” O lord

among sages! Hearing these words, Mahadeva was extremely pleased and

did not kill me.’”’

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Chapter 72-3.2(20) (Description of Sati’s

Marriage)

‘“Narada said, ‘O Brahma! O Vidhatri! O immensely fortunate one! O

supreme among Shiva’s devotees! O lord! You have made me hear about

Shambhu’s wonderful conduct and it ensures everything that is auspicious.

O father! Please describe what happened thereafter. The conduct of Sati and

the one who wears the moon on his crest is divine and destroys all the heaps

of sins.’”’

‘“Brahma replied, ‘Shankara is compassionate towards his devotees and

refrained from killing me. Devoid of fear, everyone was pleased and happy.

All the sages lowered their shoulders, joined their hands in salutation and

prostrated themselves. They devotedly praised Shankara and cheerfully

uttered words of “Victory”. O sage! At this time, I was also delighted and

lost my sense of fear. I devotedly praised Shankara, using many auspicious

hymns. The lord Shambhu, who indulges in diverse types of pastimes, was

pleased in his mind. O sage! While everyone heard, he addressed me in the

following words. Rudra said, “O Brahma! O son! I am pleased with you.

Get rid of your fear. Follow my command without any fear. Touch your

head with your hand.” The lord Shambhu indulges in diverse types of

pastimes. Hearing his words, I touched myself, Kah, and in that posture,

prostrated myself before Vrishadhvaja. As soon as I touched myself, Kah,

with my hand, in that position, I assumed the form of his mount, the bull.

Full of shame in all my limbs, I stood there, my face facing downwards.

Indra and all the other immortals stood around and saw me in that form.

Full of shame, I prostrated myself before Maheshvara. I praised him and

said, “Please pardon me. Please forgive me. O lord! Please tell me about a

prayashchitta so that I can purge myself of this sin. Chastise me in the

proper way, so that this sin leaves me.” I prostrated myself before Shambhu

and addressed him in this way. Sarvesha is affectionate towards his

devotees. He was extremely pleased and spoke to me. Shambhu replied,

“With me astride you, you will worship me in this form. With a cheerful

mind, you will perform austerities and be devoted to worshipping me. You

will become famous everywhere on earth under the name of Rudrashira.785

Full of energy, you will perform every kind of rite for brahmanas.

Discharge of semen is something that humans do. Since you have done that,

you will become human and roam around on earth. If anyone sees you

roaming around earth in this form and asks, ‘What is this on Brahma’s

head?’ you will reply, ‘It is the destroyer.’ If a person commits the sin of

outraging another person’s wife, as soon as he eagerly hears everything you

have done, he will be instantly freed. As you continue to tell people what

you have done, you will gradually be purified of your sin. O Brahma! This

is the prayashchitta I have decided for you. In the world, people will laugh

at your extremely reprehensible deed. When you were overcome by desire,

I saw your semen fall down in the middle of the altar. It will not remain

there. Four drops of semen fell down on the ground. Those will become

clouds of dissolution in the firmament.” Meanwhile, in front of devas and

rishis, clouds instantly emerged from the semen. O son! Samvartaka,

Avarta, Pushkara and Drona—these are the four great clouds that bring

about dissolution. As soon as Shiva wishes, they thunder and release

torrents of water. O best among sages! Those clouds spread throughout the

firmament and roar loudly. They thunder loudly and envelope the

firmament. After this, Shankara and Devi Dakshayani were pacified and

quickly turned extremely serene.’”’

‘“‘O sage! Following Shiva’s command, I lost my fear and completed the

remaining marriage rites. Flowers showered down on the heads of Shiva

and Shivaa. O best among sages! Everyone, devas and ganas, rejoiced.

There was singing and musical instruments were played. Full of devotion,

noble brahmanas chanted from the Vedas. Rambha and other celestial

women lovingly danced. O Narada! There were great festivities and loud

exclamations by wives of devas. Parameshvara, the lord of sacrificial rites,

was pleased. As I joined my hands in salutation, following the practices of

ordinary people, he spoke to me. Ishvara said, “O Brahma! You have

conducted all the marriage rites exceedingly well and I am pleased with

you. What dakshina will I give to you, the acharya? O eldest among the

gods! Ask for it, even if it is extremely difficult to obtain. O immensely

fortunate one! Tell me quickly. There is nothing that I will not give you.” O

sage! Hearing Shankara’s words, I joined my hands in salutation. Humbly, I

repeatedly prostrated myself before Isha and spoke. Brahma said, “O lord of

devas! O Mahesha! If you are pleased with me and if I am worthy of being

given a boon, then you should cheerfully do what I am asking you to do. O

Maheshvara! To purify men from their sins, please always remain

established in this altar, in your present form. O Shashishekhara! O

Shankara! So as to destroy my own sins, I will set up my hermitage near it

and perform austerities. O Hara! If any man on earth comes here and

devotedly visits on Sunday, in the month of Chaitra, in shukla paksha, when

the nakshatra is Uttara Phalguni,786 let all his sins be destroyed. Let his

store of good merits increase and become extensive and let all his ailments

be destroyed. If any woman is unfortunate, barren, one-eyed or ugly, as

soon as she sees this, let her certainly become free of those taints.” Hearing

my words, the lord Shiva, who ensures every kind of happiness, was

pleased in his mind and uttered words of assent. Shiva said, “For the

welfare of the worlds, along with my wife, Sati, I will remain established in

this altar. O Vidhatri! I will act in accordance with your request.” Saying

this, along with his wife, Bhagavan Vrishadhvaja created an image from his

own portion and established himself in altar.’”’

‘“‘Parameshvara Shankara, affectionate towards those who are his own,

then wanted to leave, along with his wife, Sati, and sought Daksha’s

permission. Meanwhile, the intelligent Daksha bent down in humility and

joined his hands in salutation. Happy, he praised Vrishadhvaja. Vishnu and

all the other gods, the sages and the ganas bowed down and praised him in

many kinds of ways, cheerfully uttering sounds of “Victory”. Taking leave

of Daksha, Shambhu made Sati sit on the bull. Happily, the lord himself sat

on the bull and left for the slopes of the Himalayas. Her teeth were

excellent, and her smile was beautiful. As she sat on the bull with Shankara,

she was radiant, resembling the dark mark at the end of the moon. Vishnu

and all the other gods, Marichi and the other rishis, Daksha and all the other

people were confounded and remained immobile. Some of them played on

musical instruments, others sang. They chanted about the pure fame of

Shiva and Shivaa and followed Shiva happily. Midway along the path, full

of pleasure, Daksha took Shambhu’s leave. Full of love, along with his

ganas, Shambhu reached his abode. Though Vishnu and the other gods had

been released by Shambhu, full of joy and devotion, they followed Shiva.

Will all his ganas and with his wife, Sati, Shambhu reached his own abode

and saw the beautiful Himalaya mountains. Having reached, he lovingly

honoured all devas, sages and others a lot and cheerfully released them.

Taking Shambhu’s leave, Vishnu and all the other gods and sages bent

down and praised him, returning to their own respective abodes. Shiva was

delighted with his wife, Daksha’s daughter. Following the customs of the

world, he sported on the slopes of the Himalayas. O sage! Along with Sati

and his ganas, Shiva reached his own residence and saw Kailasa, supreme

among mountains. I have thus told you everything that happened earlier,

about the marriage of the one who uses the bull as a mount, towards the end

of Svayambhuva manvantara. After worshipping Vrishadhvaja, if a person

eagerly hears this account at the time of a marriage or before starting a

sacrifice, all his impediments for marriage and every kind of rite are

destroyed. As a result of listening to this auspicious account, all rites are

always free from obstructions. The bride is happy and possesses the

qualities of good fortune and good conduct. If she lovingly listens to this

auspicious account, she is chaste and has sons.’”’

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Chapter 73-3.2(21) (Sati and Shiva’s Sport)

‘“Narada said, ‘O father! O unblemished one! O one who knows

everything! You have spoken well. We have heard about the great,

wonderful and auspicious conduct of Shiva and Shivaa. We have heard the

complete account of the marriage, and this destroys every kind of delusion.

This bestows a person with supreme jnana and makes him the excellent

reservoir of all that is auspicious. However, I still wish to know about Shiva

and Shivaa’s auspicious conduct. O immensely wise one! Because of your

unmatched compassion towards me, please describe it.’”’

‘“Brahma replied, ‘O sage! It is appropriate that you have wished to hear

about the one who is compassionate. O amiable one! You have goaded me

into describing Shiva’s pastimes. He married Devi Sati, Daksha’s daughter

and the mother of the three worlds. He went to his own residence. Hear

about what he cheerfully did thereafter. Along with his own ganas, Hara

reached his own delightful abode. O devarshi! There, he lovingly

descended from the bull. As is right, Sati’s friend entered his own residence.

O devarshi! Extremely happy, Shiva practiced the norms of the world.

Having obtained Dakshayani and having reached his own residence,

Virupaksha released Nandi787 and the other ganas from the cave in the

mountain. The lord, an ocean of compassion, was following the practices of

ordinary people. He addressed Nandi and the others in pleasant words.

Mahesha said, “O ganas! Immediately leave my presence, but lovingly

remember me in your minds. You will not come to me until I remember

you.” Vamadeva addressed his own ganas, Nandi and the others, in this

way. Those immensely forceful and immensely valiant ones departed in

various directions.’”’

‘“‘Ishvara was left with the radiant one. In private and extremely happy,

he sported with Dakshayani. Sometimes, he gathered beautiful wildflowers

and making a garland with these, placed it around Sati’s neck, in place of a

necklace. Sometimes, when Sati was looking at herself in a mirror, Hara

followed her and saw his own face reflected in it. Sometimes, he played

with her earrings, taking them off, cleaning them himself and putting them

back on again. Sometimes, Vrishadhvaja applied red colour, as bright as the

fire, on her feet, making her naturally red feet completely red. There are

words that cannot be spoken in front of many. Hara whispered them into her

ears and looked at her face. He never went far from her. If he left, he

immediately returned. While she was thinking of something, he approached

from the rear and covered her eyes. Vrishadhvaja used his maya and

disappeared. When she became scared and agitated, he would suddenly

embrace her. Her two nipples were like the buds of golden lotuses. He used

musk to make marks resembling bees around these. Hara suddenly took her

necklace off her two breasts and repeatedly touched and kneaded them with

his hands. He repeatedly took off her bracelets, bangles and rings and

embracing her, put them back in their respective places. While she looked

on, he suddenly touched the areolas on the tips of her peaked breasts and

remarked, “This is known as Kalika. This is your friend, who bears the

same complexion as you.”788 Sometimes, Pramathadhipa789 became

senseless with desire. Full of joy, he addressed his beloved in endearing

words of love. Shankara gathered lotuses and other beautiful flowers and

lovingly adorned her limbs with ornaments made out of flowers.

Maheshvara, affectionate towards his devotees, sported with Sati in all the

beautiful groves in the mountains. He didn’t go anywhere without her.

Without her, he didn’t do anything. Without her, Shankara did not obtain the

least bit of peace. He spent a long period of time in the groves on Mount

Kailasa. He then went to the slopes of the Himalaya mountains and of his

own will, remembered Smara. As soon as Kama reached Shankara’s

presence, Vasanta entered there and following the lord’s commands, spread

his powers everywhere. There were flowers on all the trees. All the creepers

bloomed. There were blossoming lotuses in the water and bees buzzed

around the lotuses. As soon as he entered, the beautiful Malaya breeze

started to blow, bearing with it the fragrant and intoxicating scent of

fragrant flowers. There were radiant palasha flowers, resembling the

crescent moon in the evening. The trees rejoiced and bore flowers, Kama’s

weapons. Dazzling lotuses bloomed in the lakes. With an excellent face, the

divinity of the wind generated delusion. There were nagakeshara flowers,

golden in hue, on the trees. Pleasant in appearance, they bloomed near

Shankara, resembling Madana’s banner. In those ancient times, the breeze

was fragrant with the scent of clove creepers and deluded those whose

minds were full of desire. Divine tones wafted through the mango trees,

their leaves resembling flames of fire. It was as if, urged by Madana, they

had become couches for Madana’s arrows.790 There were radiant and

spotless flowers blossoming in the water, as if lying down on beds of kusha

grass. They were like the minds of sages, in which, the supreme

illumination had become manifest. As soon as the ice came into contact

with the sun’s rays outside, like hearts, it melted and became water. The

moon was clear, not obstructed by mist and resembled a beautiful and

radiant woman, in the company of her beloved. At that time, on that

excellent spot on earth, Mahadeva easily sported with Sati for a very long

time, in the groves and along the rivers. O sage! Dakshayani was just as

radiant as him and without her, Hara couldn’t find any peace, not even for

an instant. In matters of intercourse, Devi Sati brought pleasure to his mind.

She entered Hara’s limbs and seemed to drink up his juices. Her entire body

was ornamented with garlands of flowers that he had fashioned himself and

this gave her newer pleasures. Hara glanced at her with smiling eyes and

conversed with her. Her husband instructed Girija791 in matters connected

with the atman. Hara remained there and drank up the nectar from her

moon-like face. In many general and specific ways, he never wavered from

that slender-limbed one. Like a giant tusker that has been bound and is

incapable of movement, he was bound to the fragrance of her lotus face, her

beauty, her pleasantries and her qualities. In this way, along with Daksha’s

daughter, Mahesha sported every day, in the groves and plains of the

Himalaya mountains. O divine rishi! While he sported there, measured in

years of the gods, twenty-five years passed.’”’

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Chapter 74-3.2(22) (More on Sati and Shiva’s

Sport)

‘“Brahma said, ‘Vrishadhvaja was on the slopes of Mount Kailasa. On

one occasion, when the clouds arrived, Daksha’s daughter spoke to him.

Sati said, “O divinity! O divine one! O Mahadeva! O Shambhu! O one who

I love like my own life! O protector! O one who bestows honours! Please

listen to my words and act accordingly. The clouds have arrived, and it is a

time that is extremely difficult to tolerate. There are masses of clouds with

many kinds of hues. Their singing can be heard in the sky and in the

directions. Speedy gusts of wind are blowing, washing the kadamba

flowers792 and gathering up the drops of water, thus enticing the heart. The

clouds are thundering loudly and releasing torrents of water. They are

tinged with flags made of lightning. They are fierce and are agitating our

minds. The sun cannot be seen and the lord of the night793 is shrouded in

clouds. The day seems to be night and causes distress to those who suffer

pangs of separation. Goaded by the wind, the clouds do not remain in one

place and are scattered. O Shankara! It seems as if they will fall down on

the heads of people. Struck by the wind, large trees seem to be dancing in

the sky. O Hara! On seeing this, cowards are scared, and desire is kindled.

The clouds in the sky are like masses of blue collyrium and flocks of cranes

swiftly follow them, resembling foam on the Yamuna. At the end of the day,

a dark circle can be seen, resembling the blazing Vadavamukha fire in the

ocean.794 O Virupaksha! Crops have started to sprout in the courtyards of

temples. I need not speak about crops sprouting elsewhere. There are dark,

silver and red masses of clouds on the Himalayas and Mandara and they

resemble birds on the ocean of milk. There is an unmatched radiance on the

kimshuka flowers, but they have lost their fragrance. It is as if, in times of

prosperity and adversity, Lakshmi has forsaken virtuous people and is

serving those who are crooked. On every forest in Mandara, the repeated

calls of peacocks and their extended tails indicated their constant delight.

Chataka birds795 stand like travellers on the paths, calling in sweet tones,

eager to drink up the drops of rain and quench the heat. Behold the

wickedness of the clouds. They seem to be touching my body with their

hands but are also covering the peacocks and chatakas that follow them. On

seeing that even the sun has been conquered, peacocks and saranga birds796

have happily gone to Lake Manasa, far away from this lord of mountains.

At a time like this, even crows and chakoras797 build nests. If you don’t

have hope, how can you possibly find peace? O wielder of Pinaka! Let us

not suffer from this great fear on account of the clouds now. Listen to my

words and quickly construct a residence for us. Let it be on Kailasa, the

Himalaya mountains or the great Kashi on earth. O Vrishadhvaja! You

should construct an appropriate home.” In this way, Dakshayani spoke to

Shambhu more than once. He laughed and the beams of the moon on his

head seemed to smile. The great-souled and omniscient Parameshvara

spoke to Devi Sati with a smile quivering on his lips, comforting her.

Ishvara said, “O beautiful one! O beloved! To bring you pleasure, it is my

task to construct a home for you, one that the clouds will never be able to

reach. O beautiful one! Even at the time of the monsoon, the clouds only

swirl around the buttocks of the mountain and never approach the summit.

O Devi! Like that, they generally clean Kailasa’s feet. They never reach or

proceed above that. Nor do the clouds ever reach above the summit of

Mount Sumeru. Pushkara, Avarta and others only reach up to Jambu’s798

foundation. Choose the summit of any of these Indras among mountains.

Quickly tell me which of these appeals to you as a home. On any of these

mountains in the Himalayas, you will be able to eagerly roam around, as

you wish and appropriately enjoy yourself. Swarms of bees with golden

wings will fan you with that breeze and their excellent buzzing sound will

be like sweet songs. As you roam around, as you wish on the grounds of

that jewel-studded mountain, siddha women will eagerly offer you a

beautiful seat and bring you fruits and other things that you want. Daughters

of the king of serpents, mountain maidens, naga maidens and kinnara

women will always help you in every possible way, accompany you and

give you joy. The women will look at your unmatched beauty and excellent

face and will no longer be able to tolerate their own beauty. Though they

are beautiful in form, they will no longer have any respect for their bodies,

their beauty and their qualities. With unblinking eyes, they will always look

at you. Menaka, the wife of the king of the mountains,799 is famous in the

three worlds because of her beauty and qualities. She too will constantly

entreat you and bring pleasure to your mind. There are many women in the

residence of the king of the mountains, extensive in their beauty. Pleased

with your qualities, they will seek you out with joy and honour you,

imparting instruction to you, though there is no need for that. O beloved! Is

that where you want to go? The power of spring is constantly felt there.

There are wonderful groves, filled with the delightful calls of cuckoos. In

the Himalayas, Indra among mountains, there are many varied waterbodies,

filled with cool water. Hundreds of excellent lotuses blossom there. There

are green meadows and trees that yield every object of desire, so that they

are known as kalpavrikshas.800 You will always see flowers, horses and

elephants and cows in the pastures. The place is surrounded by sages and

even the predatory beasts are calm. O Mahamaya! There are many kinds of

animals, and it is like a temple of devas. It is radiant with crystal, gold and

silver. It is ornamented with Manasa and other lakes. There are golden buds

and blooming lotuses, with stems made out of jewels. The water is

inhabited by innumerable porpoises,801 turtles and makaras. There are

gallinules and blue lotuses. O Deveshi! All these release fragrance and

pollen. The waterbodies are full of clear, sparkling and fragrant water. The

shores are beautiful, adorned with green moss. Abandoning their own

nature, the branches of the trees seem to be dancing. They are adorned with

cranes and chakravaka birds, intoxicated by the god of love. There are

sweet and maddening sounds of the buzzing of bees. They ignite desire in

the guardians of the directions, Vasava,802 Kubera, Yama, Varuna, Agni,

Nirriti, Vayu and Ishana.803 The abode of the gods and the lovely cities of

these guardians are on the lofty summit of Meru. They are served by

Rambha, Shachi, Menaka and others.804 Among all these mountains, do you

desire this mountain? It is extremely beautiful and represents the essence of

all the great mountains. There, the goddess Shachi, along with her friends

and large numbers of apsaras, will always assist you, in every appropriate

way. Alternatively, Kailasa, Indra among mountains, is my constant abode.

Do you desire a residence there, ornamented by the city of the lord of

riches? That place is as resplendent as the full moon and is washed by the

waters of Ganga. In the valleys and summits there, maidens constantly utter

sounds of the brahman. There are diverse types of animals there and

hundreds of waterbodies filled with lotuses. O beautiful one! The summit of

Sumeru possesses every kind of virtuous quality. Which region does your

mind desire? Tell me quickly and I will build a residence for you there.”

Hearing Shankara’s words, Dakshayani slowly spoke to Mahadeva,

expressing her own preferences.’”’

‘“‘Sati said, “Along with you, I wish to reside on the Himalayas. Without

any delay, please arrange for a residence on that great mountain.” Hara was

greatly in love with her. Hearing her words, along with Dakshayani, he

went to the summit of the Himalayas. He went to the beautiful summit,

beyond the reach of birds. Large numbers of siddha women resided there

and there were lakes and forests. There were wonderful and beautiful

lotuses, and the summit was variegated with jewels. Shambhu, Sati’s friend,

reached that place, which resembled the rising sun. It was covered with

clouds that resembled crystal. It was radiant with grass and trees. There

were colourful flowers and lakes. There were blossoms on the tips of the

branches, surrounded by buzzing bees. Clumps of lotuses and blue lotuses

bloomed. The place resounded with the calls of chakravakas, kadambas,805

swans, shankus,806 intoxicated cranes, curlews and peacocks. Male cuckoos

sang in melodious voices. Turangavadanas,807 siddhas, apsaras, guhyakas,

vidyadhara women, goddesses and kinnara women sported there. There

were married women and maidens from the mountains, who played on

lutes, trikamas,808 drums and kettledrums. Beautiful apsaras danced with

enthusiasm. There were beautiful goddesses, beautiful ponds and beautiful

fragrances. The groves were always adorned with blossoming flowers. On

that beautiful abode on the king of the mountains, along with Sati,

Vrishadhvaja sported for a very long time. That place was like heaven. With

Sati, Shankara happily sported for ten thousand divine years. Sometimes,

Hara went to a different spot. Sometimes, on the summit of Meru, he

surrounded himself with gods and goddesses. Sometimes, he went to the

many continents, gardens and forests on the surface of the earth. However,

having gone there, he returned and happily sported with Sati. Whether it

was night or day, he did not sacrifice. Nor did he perform austerities or

think of the brahman. It was Sati alone who caused pleasure to Shambhu’s

mind. Sati constantly looked towards Mahadeva’s face. Mahadeva also

constantly looked towards the face of Daksha’s daughter. In this way, in

association with each other, the tree of love was nourished. Kali and Shiva

nurtured it with their sentiments.’”’

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Chapter 75-3.2(23) (Power of Bhakti)

‘“Brahma said, ‘Sati sported in this way with Shankara. She was content

and non-attachment resulted. One day, Devi Sati approached Shiva in

private. She devotedly prostrated herself before him, joining her hands

upwards in salutation. Sati, Daksha’s daughter, bowed down before the lord,

who was extremely pleased. She devotedly joined her hands in salutation

and humbly addressed him in these words. “O divinity! O divine one! O

Mahadeva! O lord! O ocean of compassion! O one who saves the

distressed! O great yogi! Please show me your compassion. You are the lord

who is the supreme Purusha. You are beyond sattva, rajas and tamas. You

are nirguna and saguna. You are the indifferent witness. You are the great

lord. Since I was born as woman who became your beloved and sported

with you, I am blessed. O Hara! When I was born, because of your affection

towards your devotees, you became my husband. O protector! I spent many

years in supreme sport with you. O Mahesha! I am satisfied and my mind

has turned away from that. O Devesha! O Hara! I wish to know the supreme

tattva that ensures happiness, whereby living beings easily cross over the

miseries of samsara. How do living beings who are addicted to material

objects obtain the supreme destination? O protector! How can they

transcend samsara? Please show me your compassion and tell me about that

principle.” O sage! Full of devotion, Sati asked Shankara this. Maheshani is

the original Shakti. She did this only for the sake of saving the living.’”’809

‘“‘Shiva’s intellect is devoted to yoga, and he is indifferent. As a result of

his own wishes, he assumed a form and became her husband. Hearing her

words, he was extremely happy and spoke to Sati. Shiva replied, “O Devi!

O Dakshayani! O Maheshvari! I will tell you about the supreme tattva,

following which, a person is emancipated. Listen. O Parameshvari! Know

that the supreme tattva is vijnana. The intellect is purified than and nothing

else is remembered then, other than, ‘I am the brahman.’ O beloved! This

knowledge is extremely difficult to obtain. ‘I am directly the constant

brahman and there is nothing that is superior to this.’ This sentiment is rare

in the three worlds. It can only be gained through bhakti towards me, which

bestows objects of pleasure and emancipation. Bhakti can easily be obtained

through my favours and is said to be of nine types. There is no difference

between bhakti and jnana and a person who follows bhakti always obtains

happiness. O Sati! In a person who opposes bhakti, there is no vijnana. O

Devi! As a result of the power of bhakti, there is no doubt that I go to the

homes of those who are inferior and lowly, even to those who are devoid of

a proper jati. O Devi! It is said that bhakti is of two types, saguna and

nirguna, following the norms and natural. It is also said to be superior and

inferior. Based on whether it is continuous or intermittent, there are also

two differences. Of the two, it is said that continuous bhakti is of six types.

The learned also know of differences based on whether it is prescribed, or

not prescribed. Thus, there are many kinds of bhakti, described elsewhere.

O beloved! As described by sages, know that there are nine aspects to

bhakti. I will narrate these nine aspects to you. O Daksha’s daughter! Listen

lovingly. O Devi! Constant hearing, chanting, remembering, tending,

serving, worshipping, prostrating, friendly conduct and surrender810—the

learned know these as the nine aspects. O Shivaa! Their sub-divisions are

said to be of many types. O Devi! Listen to the separate characteristics of

these nine aspects. When a devotee offers up his mind to me, that bestows

bhakti and emancipation. Always seated in a steady posture on a seat, when

a person always honours my account, drinking it in, and that causes delight

to his body and other parts, that is said to be hearing. When a person

visualizes my origin and deeds inside his heart and lovingly recites, that is

said to be chanting. O Devi! When a person constantly sees me pervading

everything everywhere, offering freedom from fear to the worlds, that is

said to be remembering. At the time of sunrise, if a person performs the

appropriate service to me, in thought, words and deeds, that is said to be

tending. If a person uses all the senses to serve me all the time, enjoying the

beloved amrita in the heart, that is said to be serving. Depending on his

fortune, if a person always behaves like a servant towards me, the

paramatman, offering me padya and the other sixteen upacharas, that is

worshipping. Uttering the mantras in words, gradually moving on to

dhyana in the mind and doing sashtanga pranama on the ground, that is

known as prostrating. ‘Anything good or bad that Ishvara does to me is

always for my welfare.’ This belief is the sign of friendly conduct. Lovingly

dedicating the body and everything else and retaining nothing for one’s own

self, that is known as surrender. These nine aspects bestow bhakti towards

me, objects of pleasure and emancipation. These generate jnana and are

extremely loved by me. There are said to be many sub-divisions of bhakti

towards me. Nurturing a bilva tree can be regarded as one of those. O

beloved! These aspects and sub-divisions of bhakti towards me are best of

all. They lead to jnana and non-attachment. A person is radiant because it

leads to emancipation. The fruits of all tasks are always obtained. I love

such a devotee as much as I love you. A person who constantly holds me in

his heart is extremely loved by me. There is no path in the three worlds that

brings as much of happiness as bhakti does. O Deveshi! Out of the four

yugas, this is especially true in kali yuga. In kali yuga, jnana and non-

attachment have assumed the form of old men, bereft of joy. O Devi! They

have become old because no one who accepts them is born. In kali yuga,

and indeed in all the yugas, bhakti directly yields fruits. There is no doubt

that I always succumb to its powers and come under its subjugation. If a

man on earth possesses bhakti towards me, I always help him. There is no

doubt that I punish any enemy who causes him impediments. O Devi! I

protect my own. For the sake of my devotee, I was overcome with rage and

burnt down Kala with the fire that emerged from my eyes.811 O Devi!

Indeed, in ancient times, for the sake of my devotees, I defeated Ravi. I

became extremely angry and seizing my trident, conquered him.812 O Devi!

For the sake of a devotee,813 I became angry and abandoned Ravana and his

followers, showing no partiality towards him. O Devi! For the sake of a

devotee, when Vyasa was grasped by wicked intelligence, I became angry

and asked Nandi to chastise him with a rod, expelling him from Kashi.814 O

Deveshi! What is the need to speak a lot? I am always under the control of

my devotees. There is no doubt that I am always under the control of a man

who acts in such a way.” Sati, Daksha’s daughter, heard this about the

greatness of bhakti. She was delighted in her mind and happily prostrated

herself before Shiva.’”’

‘“‘Full of virtuous devotion, she again asked about the sub-divisions of

bhakti. This is described in the sacred texts and brings pleasure to the

worlds. It leads to the salvation of living beings. In particular, she asked

about the greatness of yantra, mantra and the sacred texts and many other

aspects of dharma that lead to the salvation of living beings. Hearing Sati’s

question, Shankara’s mind was pleased. Extremely happy, he described

everything about the salvation of living beings. Maheshvara, the supreme

divinity, spoke about the greatness of yantras, as described in the sacred

texts and their five parts.815 He described the Itihasa accounts and the

greatness of devotees. O lord among sages! He spoke about the dharma of

varnas and ashramas and the dharma of men. He told her about the

greatness of the dharma of sons and wives and the eternal dharma of

varnas and ashramas. He told her about the sacred texts of medicine and

the sacred texts of astronomy, both of which bring happiness to living

beings. He also explained to her the many supreme sacred texts of

astrology.816 Exhibiting compassion, Mahesha described the truth about all

these. Sati and Shiva know everything. This was done for the welfare of the

three worlds. For the welfare of the worlds, they assumed bodies with

virtuous qualities and sported in many kinds of ways in Kailasa, in the

Himalayas and other places. They are actually forms of the supreme

brahman.’”’

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Chapter 76-3.2(24) (Rama’s Test)

‘“Narada said, ‘O Brahma! O Vidhatri! O lord of subjects! O immensely

wise one! O one who shows compassion! I have heard about Shankara’s

fame and the auspicious account of Sati and Shankara. Now, full of great

affection, tell me more about their excellent fame. As a couple located

there, what else did Shiva and Shivaa do?’”’

‘“Brahma replied, ‘O sage! Full of love, hear from me about the conduct

of Sati and Shiva. Adopting the practices of ordinary people, they

constantly engaged themselves in pastimes. O sage! Thereafter, Mahadevi

Sati was separated from her husband, Shankara. Those who possess

excellent intelligence say this. Sati and Isha are always united, like a word

and its meaning. O sage! That being the case, how could separation have

taken place? All of this occurred because they were indulging in their

pastimes. Isha and Sati followed the ways of the world. Daksha’s daughter

said that at the time of her father’s sacrifice, her husband abandoned her.

Since Shambhu did not show her the affection, she gave up her body. The

one named Sati manifested herself again in the Himalayas. Having become

Parvati, she obtained Shiva again and married him.’”’

‘Suta said, “Hearing Brahma’s words, Narada asked Vidhatri about Shiva

and Shivaa’s great fame.”’

‘“‘Narada said, ‘O Vishnu’s devotee! O immensely fortunate one! O

Vidhatri! Please tell me in detail about Shiva and Shivaa’s conduct when

they followed the ways of the world. For what reason did Shankara abandon

his beloved wife, whom he loved more than his own life? O father! Tell me

about this. I think this is extraordinary. On the occasion of his sacrifice,

why did your son dishonour Shiva? Having gone to her father’s sacrifice,

how did she cast aside her body? What happened thereafter? What did

Maheshvara do? Please tell me all this. Full of devotion, I wish to hear.’”’

‘“Brahma answered, ‘O son! O Narada! Full of great love, listen, along

with the sages. You are a noble son. O immensely wise one! Hear about the

conduct of the one who wears the moon on his crest. Having bowed down

before Mahesha, served by Hari and the other gods, I will tell you about the

extremely wonderful conduct of the supreme brahman. Everything is

Shiva’s pastime. The lord displays many kinds of pastimes. He is

independent and indifferent. Sati is also like that. O sage! Otherwise, who is

capable of performing such deeds? He is the supreme brahman. He is

Parameshvara, the paramatman. Shri’s lord, I and all the gods always

worship him. So do the great-souled siddha sages, Sanaka and the others. O

son! Happily, Shesha always sings about the fame of the lord Shiva

Shankara but is unable to complete it. If one is confused about all the

tattvas, this is because of his pastimes. No blame is attached to this.

Pervading everything, he is the one who urges this.’”’

‘“‘On one occasion, along with Sati, Rudra Bhava was roaming around

the three worlds. Accomplished in pastimes, astride the bull, he wished to

visit. Having wandered around the earth, right up to the girdle of the ocean,

he reached Dandakaranya. Devoted to the pledge of truth,817 the lord

showed Sati the beauty of the earth there. Hara saw Rama there. Along with

Lakshmana, he was searching for his beloved Sita, who had been

deceitfully abducted by Ravana. His mind suffering from the pangs of

separation, he was exclaiming, “Alas, Sita!” Repeatedly weeping, he was

casting his eyes around, in this direction and that. His heart wishing to get

her back, he was asking about where she might have gone. Because of the

evil effects of Kuja818 and other planets, his intelligence had been destroyed.

Lacking any shame, he was overwhelmed by grief. The brave one was born

in surya vamsha. He was the son of King Dasharatha. He was Bharata’s

elder brother. He was bereft of joy and had lost his radiance. Hara has no

desires. He happily bestows boons on those he loves. Extensive in his

intelligence, he saw Rama wandering around in the forest, along with

Lakshmana. Remaining invisible, he exclaimed, “Victory to you.” He did

not show himself and remained hidden. In this way, Shankara, affectionate

towards his devotees, addressed Rama in the forest. Witnessing this, Sati

was confounded by Shiva’s pastimes. Extremely surprised and deluded by

Shiva’s maya, she spoke to Shiva. Sati said, “O divinity! O divine one! O

supreme brahman! O Sarvesha! O Parameshvara! All the gods, Hari,

Brahma and the others, always serve you. Everyone must prostrate before

you. You must be served by everyone. You must always be meditated upon.

When one makes efforts, you can be known through Vedanta. You are

without transformation. You are the supreme lord. O protector! Who are

these two men, suffering from the pangs of separation? Suffering and

distressed, they are roaming around in the forest, though they are brave and

wield bows. Why were you delighted when you saw the older one, as dark

blue as a lotus? You were delighted and extremely pleased, behaving like a

devotee. O husband! O Shankara! I have a doubt about this, and you should

dispel it. O lord! A master does not prostrate himself before a servant.”

Devi Sati Shivaa is the primordial Shakti. She is Parameshvari.

Nevertheless, overwhelmed by Shiva’s maya, she asked the lord Shiva.

Hearing Sati’s words, Parameshvara Shankara laughed. Accomplished in

pastimes, he spoke to Sati. Parameshvara answered, “O Devi! O Sati!

Listen lovingly to the truth. There is no deceit in the matter. Because of the

power of the boon,819 I affectionately prostrated myself before him. These

are the brothers Rama and Lakshmana, revered as valiant ones. O Devi!

They are wise and have been born in surya vamsha, as Dasharatha’s sons.

The fair-complexioned younger brother is Lakshmana, who has been born

as a portion of Shesha. The elder one is Rama, born as Vishnu’s complete

portion. He is incapable of suffering. To protect the virtuous and ensure our

welfare, he has taken an avatara on earth.” Saying this, Shambhu, the lord

who bestows prosperity, stopped. Despite hearing Shambhu’s words, her

mind did not trust them. Shiva’s maya is powerful and confounds the three

worlds. Knowing that her mind did not believe this, the eternal Shambhu

addressed her in the following words. The lord is accomplished in pastimes.

Shiva said, “O Devi! If your mind does not believe, listen to my words.

Using your own intelligence, test Rama. O Sati! O beloved! Act so that

your confusion is destroyed. He is standing there, under the vata tree. Go

and become his examiner.” Following Shiva’s command, Sati went there.’”’

‘“‘Ishvari wondered, “How will I test Rama, who is roaming around in

the forest? I will assume Sita’s form and go to Rama’s presence. If Rama is

Hari, he will know everything, not otherwise.” Thinking this, she assumed

Sita’s form and approached Rama. Overcome by delusion, Sati approached,

so as to test him. On seeing Sati in Sita’s form, the descendant of the Raghu

lineage discerned the truth and smiled. He bowed down and did japa with

Shiva’s name. Rama said, “O Sati! My love for you is great. Please tell me.

Why has Shambhu not come with you? Without your husband, why have

you come here alone, to this forest? O Sati! Why have you given up your

own form and assumed this form? O Devi! Please show me your

compassion and tell me the reason.” Hearing Rama’s words, Sati was

amazed. She remembered what Shiva had said and realized it was true. She

was extremely ashamed. Understanding that Rama was Vishnu, she

assumed her own form. Remembering Shiva’s feet in her mind, with a

pleased mind, Sati replied. “The lord Shiva is roaming the earth, along with

me and the ganas. The self-ruling Parameshvara came here, to this forest.

He saw you here, accompanied by Lakshmana, searching for Sita. You were

separated from Sita and your mind was suffering. While you, who are

Vishnu’s form, stood near the root of the vata tree, he came and prostrated

himself before you. Full of great joy, he praised your greatness. On seeing

this unblemished form, he was filled with supreme delight, a joy greater

than the one he obtains when he sees you, Hari, in your four-armed form.

When I heard Shambhu’s words, my mind did not accept them. O Raghava!

Therefore, following what he told me, I wanted to test you. O Rama! I have

now got to know your nature as Vishnu. I have seen your great lordship. O

immensely intelligent one! I no longer harbour any doubts. Nevertheless,

listen to me. Why did he prostrate himself before you? Please tell me the

truth about that. Dispel my doubt about this, so that I can quickly become

happy.” Hearing her words, Rama’s eyes dilated in joy. He remembered

Lord Shambhu and was flooded with even greater delight. O sage! Without

Sati’s permission, he did not approach Shambhu. However, Raghava spoke

to Sati again, describing his greatness.’”’

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Chapter 77-3.2(25) (Sati’s Separation)

‘“‘Rama said, “O Devi! In ancient times, on one occasion, Shambhu,

who bestows great prosperity, summoned Vishvakarma to his own region,

greater than the greatest. He made him construct a beautiful shed for his

cows, an appropriate and extensive residence and an excellent throne there.

To removed impediments, Shankara made Vishvakarma construct a great

and divine umbrella, excellent and extremely wonderful. He quickly invited

Shakra and the large number of devas, siddhas, gandharvas, nagas, all the

texts containing instructions, all the agama texts, Vidhatri and his sons, the

sages, all the goddesses and the apsaras, who brought many kinds of

objects. To undertake the auspicious rites, sixteen maidens were brought

from each of the categories of devas, rishis, siddhas and serpents. O sage!820

Many kinds of musical instruments, primarily veenas and mridangas821

were played. With the playing of musical instruments and excellent singing,

festivities were organized. All the appropriate objects required for the

consecration of a king were brought, including all the herbs. Five pots were

filled with water taken directly from tirthas. His ganas brought every other

kind of divine article. Shankara arranged for the loud utterance of sounds of

the brahman. With a delighted mind, he invited Hari from Vaikuntha. O

Devi! Maheshvara was delighted at his complete devotion. At an auspicious

muhurta, Mahadeva made Hari sit down on that excellent throng. Lovingly,

he adorned him with every kind of ornament. A beautiful crown was fixed,

and all the auspicious arrangements were made. Mahesha himself

consecrated him, in that pavilion that was like the universe. He bestowed all

his prosperity on him, including that which should not be given away. The

self-ruling Shambhu is affectionate towards his devotees. He praised him.

He is pervasive and independent. However, he is affectionate towards his

devotees and can be conquered by boons he has bestowed. He addressed

Brahma, the creator of the worlds, in these words. Mahesha said, ‘O lord of

the worlds! All of you listen. From now on, following my instructions, I

will prostrate myself before Hari Vishnu and so should all of you. O son!822

All devas should prostrate themselves before Hari. Following my

command, Hari will be extolled in the Vedas, just as I am.’ Saying this,

Rudra prostrated himself before the one who has Garuda on his standard.

He is affectionate towards his devotees and bestows boons. He was pleased

at Vishnu’s devotion. Since then, Hari has been worshipped by Brahma and

all devas, asuras, sages and siddhas. Extremely pleased and affectionate

towards his devotees, Mahesha bestowed great boons on Hari and the

residents of heaven. Mahesha said, ‘Following my command, you will be

the creator, preserver and destroyer of the worlds. You will bestow dharma,

artha and kama. You will chastise those who follow wicked policy. You

will be the lord of the universe. You will be worshipped by the universe.

You will be immensely strong and valiant. In battle, you will be invincible

against everyone, even me. I will voluntarily bestow three Shaktis on you.

Accept them. You will be independent in the three worlds and will have the

power of diverse kinds of pastimes. O Hari! Indeed, I will make efforts to

chastise those who hate you. O Vishnu! I will bestow excellent nirvana on

your devotees. Accept my maya, which even the gods find impossible to

comprehend. It confounds the universe and renders it bereft of

consciousness. O Hari! You are my left hand and Vidhatri is my right. You

and Vidhatri will become the creator and the preserver. There is no doubt

that Rudra is my heart and that I am he. You must certainly worship him

and so must Brahma and the others. While stationed here, you will preserve

the entire universe. In particular, you will assume many avataras and

always devise diverse means of preservation. In my world, you will have a

place that is full of great prosperity. It will be extremely radiant and will be

known as Goloka. O Hari! You will have avataras on earth who will be

those who protect. They will certainly be my devotees. On seeing them, I

will be delighted and will treat them with affection.’ Thus, Hara himself

bestowed unlimited prosperity on Hari. Thereafter, as he willed, Umapati823

sported on Kailasa, with his own ganas. Since then, Lakshmi’s lord has

assumed the garb of a cowherd. The lord of gopas, gopis824 and cattle was

extremely happy and wandered around. Since then, Vishnu has been

pleased in his mind and has protected the entire universe. Following Shiva’s

command, so as to become the agent of preservation, he assumed many

kinds of avataras. Now, following Shiva’s command, he has assumed four

different avataras. They are—I, Rama, Bharata, Lakshmana and

Shatrughna. O Devi! Obeying my father’s command, with Sita and

Lakshmana, I have now come to the forest and am distressed because of

what destiny has done. Using some means, the roamer in the night825 has

abducted my wife, Sita. I am separated from my relatives in this forest and

am searching for my beloved. Since I have had the good fortune of seeing

you, all will be well. O mother Sati! There is no doubt that you will show

me your compassion. O Devi! There is no doubt that I will obtain the

supreme boon of getting Sita back. Through your favours, I will kill the

wicked rakshasa who has caused me grief. It is my good fortune that both

of you have decided to show me your compassion now. Any man on whom

you bestow the boon of your compassion is blessed.” Having said many

such things, he prostrated himself before Sati Shivaa. Taking her

permission, the descendant of the Raghu lineage roamed around in the

forest.’”’

‘“‘Sati heard the words of Rama, who had controlled his atman. Having

witnessed the devotion in his heart towards Shiva, she praised him.

Remembering her own acts in her mind, she suffered from great grief.

Distressed and pale, she returned to Shiva’s presence. As she travelled

along the path, Devi repeatedly thought. “I had evil thoughts about Rama

and did not pay heed to Shiva’s words. Having returned to Shankara’s

presence, what answer will I give him?” Suffering from repentance, she

thought a lot in this way. Having reached Shambhu’s presence, in her heart,

she prostrated herself before Shiva. Her face was distressed. She was

anxious with sorrow. Her radiance had faded. On seeing that she was

miserable, Hara asked if all was well. He affectionately asked her, “Have

you completed the test?” Hearing Shiva’s words, she lowered her face and

said nothing in reply. Distressed and miserable, she stood there, near him.

Mahesha is a great yogi, accomplished in many kinds of pastimes. He

meditated and understood what was going on in the mind of Daksha’s

daughter. He remembered the pledge that he had himself made to Hari when

he was angry with him.826 Rudra always keeps the pledge he makes to

someone who asks. He is one who speaks about dharma, acts in accordance

with dharma and always protects dharma. The lord was distressed and

thinking about it in his mind, spoke. Shiva said, “If my love towards

Daksha’s daughter remains as great as it was earlier, I will destroy the

purity of my pledge, even if I act in accordance with the practices of the

world.” Thinking about this in many kinds of ways, in his heart, he

abandoned Sati. The one who protects the dharma of the Vedas did not

destroy his pledge. Thus, in his mind, Parameshvara distanced himself from

Sati. The lord returned to his own mountain bound by the pledge of

separation he had made. As they travelled along the path, a voice from the

sky spoke to Maheshvara. Everyone heard this, especially Daksha’s

daughter. The voice from the sky said, “O Paramesha! You are blessed. You

have adhered to the truth of your pledge. There is no one like you in the

three worlds. You are the great lord. You are a great yogi.” Hearing this

voice from the sky, Devi, who had lost her radiance, asked Shiva. “O

Parameshvara! O protector! Please tell me. What is the pledge you have

made?” The lord Girisha, who always does what brings welfare, was asked

this by Sati. He did not speak about his own pledge, which he had made in

front of Hari earlier. At this, Sati meditated on Shiva, her husband, whom

she loved more than her own life. O sage! She understood everything about

the reason why her beloved had abandoned her. She grieved a lot but

immediately understood that Shambhu had made up his mind to forsake her.

She sighed repeatedly. Shiva comforted himself and kept what was in his

mind about her a secret. Though, outwardly, the lord spoke a lot, he kept his

own pledge from Sati. When he reached Kailasa with Sati, they conversed

about many things. The yogi fixed himself on his own supreme form and

entered samadhi. Sati remained in that residence, extremely distressed in

her mind. O sage! No one understood the conduct of Shiva and Shivaa. O

great sage! A long period of time passed, and they remained in that state.

Having used their powers to assume bodies, they followed the ordinary

practices of the world. Thereafter, suffering from great affliction, Girisha

abandoned his dhyana. Realizing this, Sati, the mother of the universe, went

to the spot. With her heart shattered, Devi bowed down before Shiva.

Shambhu, pervasive in his intelligence, gave her a seat in front of him.

They happily conversed about many kinds of agreeable things. Indulging in

such pastimes, he managed to immediately dispel her sorrow. He got her

former happiness back, but he did not abandon his own pledge. O son! For

Shiva, who is Parameshvara, this is not extraordinary. Nor need it be

commented upon. O sage! The sages speak about this account of Shiva and

Shivaa. Some who are not learned, ask, “How could they be separated?”

Who knows the supreme meaning of Shiva and Shivaa’s conduct? They

sport as they will and always act according to that. Sati and Shiva are

always connected to each other, like a word and its meaning. Their union

and separation are possible and can happen only if they so will it.’”’

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Chapter 78-3.2(26) (Conflict between Shiva and

Daksha)

‘“Brahma said, ‘In ancient times, all the great-souled sages happened to

undertake a great sacrifice in Prayaga. All the siddhas, Sanaka and other

celestial rishis, devas, Prajapatis and learned ones who knew about the

brahman assembled there. Along with my companions, I went there too.

The nigama and agama texts, in extremely radiant and embodied forms,

accompanied me. With this wonderful assembly, there were great festivities.

They debated jnana, as described in many sacred texts. O sage! At that

time, the lord Rudra, the lord who brings benefit to the three worlds, arrived

there, to ensure welfare. Bhavani and the ganas were with him. On seeing

Shiva, all the gods, siddhas and sages devotedly bowed down before the

lord and praised him, as did I. Full of joy, as instructed by Shiva, they

seated themselves in their respective places. They were satisfied at having

seen the lord and described this as their own good fortune. At that time, the

lord Daksha, the lord of Prajapatis, arrived there voluntarily. He was

extremely happy and extremely radiant. Daksha prostrated himself before

me and when I instructed him, seated himself. He regarded himself as the

revered lord of the universe. He was proud and only knew about the truth

externally. All the gods and rishis praised Daksha and prostrated themselves

before him. They honoured the one who was superior in energy. They

humbly joined their hands in salutation. The supreme lord, Maheshvara,

rules himself and indulges in many kinds of pastimes. He did not budge

from his seat and did not bow down before Daksha. On seeing that Hara did

not bow down, my son was mentally displeased. Daksha Prajapati suddenly

became angry with Rudra. Full of great pride, he cast a cruel glance towards

Rudra, the great lord. While everyone heard, bereft of jnana, he spoke

loudly. “All these gods and asuras bowed down before me. So did the noble

brahmanas and rishis. Who is this wicked person who takes himself to be

great-minded? He is surrounded by pretas and pishachas. He is shameless

and resides in cremation grounds. Why has he not prostrated himself before

me now? He is devoid of rites. He is served by bhutas and pishachas. He is

intoxicated, devoid of norms. He always condemns good policy. He is a

heretic and an evil person. He is wicked in conduct, like an insolent person

who criticizes when he sees a brahmana. Though he is old, he is always

engaged in intercourse with his wife. Therefore, I will prepare myself to

curse him now.” Having said this, the extremely crooked person was filled

with rage. He addressed Rudra in these words. Daksha said, “O noble

brahmanas! O gods! Listen. This person deserves to be killed by me. I will

expel this Rudra from sacrifices. He is beyond varnas and has a disgusting

form. Along with devas, he does not deserve a share. He resides in

cremation grounds. He is devoid of nobility of birth.” Hearing Daksha’s

words, Bhrigu and many others, who held the same view about Rudra being

a wicked person, reprimanded him.’”’

‘“‘Nandi heard these words and his eyes rolled around in rage. With the

intention of cursing Daksha, the gana immediately spoke to him.

Nandishvara said, “O deceitful one! O extremely foolish one! O Daksha!

Your intelligence is evil. If my lord, Mahesha, is kept away from a sacrifice,

how will it be completed? As soon as he is remembered, all sacrifices are

rendered successful. The tirthas are rendered pure. How can you curse that

Hara? O Daksha! O evil-minded one! In your fickleness as a brahmana,

you are seeking to curse him in vain. O wicked one! You have laughed at

the great lord, Rudra, in vain. He is the one who creates this universe,

preserves it and at the end, destroys it. O worst among brahmanas! How

have you cursed Rudra Mahesha?” Prajapati was censured in this way by

Nandi. Full of rage, Daksha cursed Nandi. Daksha said, “All Rudra’s ganas

will be expelled from rites of the Vedas. You will be abandoned by

maharshis and those who follow the path of the Vedas. You will be addicted

to heretical views. You will be devoid of virtuous conduct. You will be

addicted to drinking liquor. You will have matted hair and will wear ashes

and bones.” Daksha cursed Shiva’s servants in this way. Hearing this,

Nandi, loved by Shiva, was filled with great rage. He instantly replied to

Daksha, who was insolent and exceedingly crooked. The energetic Nandi,

Shilada’s son,827 was loved by Shiva. Nandishvara said, “O Daksha! O

deceitful one! O one with evil intelligence! You cursed Shiva’s servants in

vain. Because of your fickleness as a brahmana, you do not know about

Shiva’s tattva. Bhrigu and the others are wicked in intelligence. They are

foolish and have laughed at the great lord, Mahesha. Taking themselves to

be brahmanas, they are insolent. Brahmanas like them, who turn away

from Rudra, are deceitful. With the power of Rudra’s energy, I am cursing

them. You will speak about the Vedas, but you will only know about the

meaning of the Vedas externally. These brahmanas will always say that

nothing else exists.828 They will be addicted to desire and pursue heaven.

They will be full of rage, avarice and insolence. Without any shame, these

brahmanas will always be beggars. While placing the path of the Vedas at

the forefront, these brahmanas will act as officiating priests for shudras.

They will be poor and will always receive gifts. All of them will receive

from the wicked and go to hell. O Daksha! Some of them will always

become brahma-rakshasas.829 Anyone who hates and abandons Shiva,

taking Parameshvara to be an ordinary god, will be evil in intelligence and

will never know the truth. They will always pursue mysterious dharma in

homes, wishing for happiness and carnal pleasures. They will debate the

eternal Vedas and lay down norms for rituals. Daksha’s pleasant face will

vanish. He will become an animal and forget the path of the atman. He will

always deviate from karma. He will soon come to have a goat’s head.”

After Ishvara was cursed by Daksha and the brahmanas were angrily cursed

by Nandi, great sounds of lamentation arose. Hearing this, I, the creator of

the Vedas and one who knew about Shiva’s tattva, repeatedly reprimanded

Bhrigu and the other brahmanas in grave words.’”’

‘“‘Hearing Nandi’s words, Ishvara laughed. Sadashiva addressed him in

sweet words, kindling his understanding. Sadashiva said, “O Nandi! O

immensely wise one! Listen. You should not act in rage. In your confusion,

you thought that I had been cursed and cursed the lineage of brahmanas in

vain. I am directly present in the aksharas in the mantras of the Vedas. The

suktas are full of me. The atman is present in all suktas and in all those with

bodies. Therefore, a person who knows about the atman must never curse in

rage. With a wicked intelligence, no one must ever curse the Vedas. I have

not been cursed now. You should understand the truth. O extremely

intelligent one! Be calm. Enlighten Sanaka and the others. I am the

sacrifice. I am the rites of the sacrifice. I am all the limbs of the sacrifice. I

am the atman of the sacrifice. I am the one who is devoted to sacrifices. I

am also the one who is outside the sacrifice. Who is this? Who are you?

Who are they? In truth, I am everything. You have forgotten this

understanding and have cursed the brahmanas in vain. Use jnana about the

truth to extract the essence from this prapancha. O immensely intelligent

one! Understand this and get rid of your rage.” In this way, Shambhu

kindled understanding in Nandikeshvara. He obtained a great sense of

discrimination and became serene. He lost his rage. Shiva thus swiftly

enlightened his own gana, whom he loved more than his own life. Along

with his gana, he cheerfully returned to his own abode. Daksha was still full

of rage. Surrounded by the brahmanas, he returned to his own residence,

but his heart was full of hatred for Shiva. Daksha remembered how, full of

great anger, he had cursed Rudra. Foolish in intelligence and giving up his

devotion, he greatly criticized those who worshipped Shiva. I have thus

spoken about Daksha’s wicked intelligence vis-à-vis Shambhu, the

paramatman. O son! Hear about what he did with this wicked intelligence

subsequently. I will tell you.’”’

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Chapter 79-3.2(27) (Commencement of the

Sacrifice)

‘“Brahma said, ‘O sage! On one occasion, he started a great sacrifice.

All the gods and rishis arrived there and consecrated themselves. For

purposes of the sacrifice and confounded by Shiva’s maya, all the

unblemished maharshis arrived there—Agastya, Kashyapa, Vamadeva,

Bhrigu, Dadhichi, the illustrious Vyasa, Bharadvaja, Goutama, Paila,

Parashara, Garga, Bhargava, Kakupa, Sita, Sumantu, Trika, Kanka,

Vaishampayana and many other sages. They went there happily, along with

their wives and sons, to my son Daksha’s sacrifice. All the large number of

gods, the extremely prosperous guardians of the worlds and all other

unblemished ones went to help in whichever way they could. I, the creator

of the world, was honoured and invited from Satyaloka, along with my sons

and companions and the embodied forms of the Vedas. With a great deal of

affection, Vishnu was invited from Vaikuntha and was taken to the sacrifice,

along with his attendants and companions. There were other deluded ones

who went to the sacrifice. The evil-souled Daksha welcomed all of them.

Tvashtri830 created divine, extremely expensive, large and extremely radiant

mansions and these were given to them. As each deserved, all the lords

were honoured and kept there. Along with Vishnu and me, they were

radiant. The great sacrifice was conducted in the tirtha of Kanakhala.831

Bhrigu and the others were made ritvijas.832 Along with the large number of

Maruts, Vishnu himself presided. I, Brahma, was there, to indicate how the

rites of the three833 should be followed. The guardians of the worlds became

the gatekeepers and guards. Along with their attendants, they held weapons,

and this excited curiosity. The personified form of a sacrifice itself arrived

there, in the form of the sacrifice. All the great and best sages were those

who held up the Vedas. The sacrificial fire divided itself into thousands of

parts, so that it could swiftly receive the oblations offered at the great

festival of the sacrifice. Eighty-six thousand ritvijas offered oblations.

Sixty-four thousand divine rishis functioned as udgatris. Narada and others

were adhvaryus and hotris. The saptarshis recited separate chants. Daksha

himself invited gandharvas, vidyadharas, large numbers of siddhas, large

numbers of adityas and their companions and innumerable excellent nagas

and their followers to his sacrifice. There were large numbers of brahmana

rishis, royal rishis, divine rishis and kings, with their friends, advisers and

soldiers. There were the best of Vasus and all the ganadevatas.834 All of

them went to the sacred sacrifice. Daksha arranged for all the auspicious

requirements and consecrated himself for the sacrifice. Having had the

auspicious benedictions pronounced, along with his wife, he was extremely

radiant. The evil-souled Daksha did not invite Shambhu to the sacrifice.

Deciding that he was a Kapali,835 he did not invite him to the sacrifice. This

was despite the fact that his beloved daughter, Sati, was Kapali’s wife.

Since Daksha could not see her qualities, she too, was not invited to the

sacrifice. In this way, the great festival of Daksha’s sacrifice commenced.’”’

‘“‘There, all the revered ones were engaged in tasks connected with the

sacrifice. Meanwhile, Dadhichi, Shiva’s devotee, did not see the lord

Shankara there and was mentally agitated. He spoke the following words.

Dadhichi said, “O foremost among devas and rishis! Listen cheerfully to

my words. Why has Shambhu not come to this great festival of the

sacrifice? All the lords of the gods, the best of sages and the guardians of

the worlds have arrived. Despite this, without the great-souled wielder of

the trident, the sacrifice is not resplendent. Greatly learned ones praise him

as the one who ensures everything auspicious. He is the ancient being,

Vrishadhvaja Paresha, blue at the throat. He cannot be seen here. Daksha

knows that he changes everything inauspicious into the auspicious. In the

three worlds, the supreme and ancient one makes everything auspicious.

Therefore, it is our task to invite Paramesha here. Let Brahma, the lord

Vishnu, Indra, the guardians of the worlds, the siddhas or the brahmanas

quickly bring Vishnu’s lord here now. For the sacrifice to be complete in

every way, Shankara must be brought. Everything goes where the divinity

Maheshvara is. Therefore, Shambhu, along with Dakshayani, must be

quickly brought. It is Shambhu, the paramatman, who makes everything

pure. O lords of gods! The paramatman must be brought here, along with

Amba. As soon as one remembers his name, everything becomes well.

Therefore, every attempt must be made to bring Vrishadhvaja. If Shankara

is brought, this sacrifice will be purified. Otherwise, it will remain

incomplete. I am telling you the truth.” Hearing his words, Daksha was

filled with rage. The foolish one, evil in intelligence, spoke quickly and

seemed to laugh at these words. “Vishnu is the foundation of all devas and

eternal dharma vests in him. I have invited him in the proper way. What

else is needed for the sacrificial rites? All the Vedas, sacrifices and various

kinds of rites are established in him. That Vishnu has come here. Brahma,

the grandfather of the worlds, has come here, accompanied by the Vedas,

the Upanishads and the various agama texts. The king of the gods has

himself come, along with large numbers of gods. All of you rishis, devoid

of sins, have come here. They are like serene receptacles of everything

required for a sacrifice and they have come. All of them are firm in their

vows and know the Vedas and the truth about the meanings of the Vedas.

Since they are here, what is the need for Rudra? O brahmana!836 Urged by

Brahma, I bestowed my daughter on him. O brahmana! Hara lacks a

lineage. He does not have a father or a mother. He is the lord of bhutas,

pretas and pishachas and is insufferable.837 The foolish one has created

himself. He is immobile, silent and envious. He is unworthy of this rite.

That is the reason I have not brought him now. Therefore, you should never

utter such words again. The task of all of you is to make my great sacrifice

successful.” Hearing his words, while devas and sages heard, Dadhichi

replied in words that were full of substance. Dadhichi answered, “Without

Shiva, this great event is no longer a sacrifice. In particular, your

destruction will occur here.” Saying this, Dadhichi emerged from Daksha’s

sacrificial arena and swiftly left for his own hermitage. The foremost

devotees of Shankara and those who followed the views of Shiva’s devotees

also left for their own hermitages, after having pronounced instant curses.

When these sages and others had left the sacrifice, the evil-minded Daksha

laughed and spoke to the sages who hated Shiva. Daksha said, “The

brahmana who loves Shiva, by the name of Dadhichi, has departed. Others

who are like him have also left my sacrifice. Consequently, since this has

become even more auspicious, I approve of this in every possible way. O

lord of devas, gods and sages! I am speaking the truth. They have lost their

senses and are wicked. They speak what is false and are deceitful. They are

beyond the pale of the Vedas and are evil in conduct. They should be cast

away from sacrificial rites. With Vishnu at the forefront, all of you speak

about the Vedas. O brahmanas and gods! You will soon render my sacrifice

successful.” Hearing his words and deluded by Shiva’s maya, all the gods

and rishis performed that sacrifice to the gods. O lord of sages! I have thus

described how the sacrifice was cursed. I will now tell you about the events

that led to the destruction of the sacrifice. Listen lovingly.’”’

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Chapter 80-3.2(28) (Sati’s Journey)

‘“Brahma said, ‘When the gods and rishis were leaving for the festival

of Daksha’s sacrifice, at that time, Devi was on Mount Gandhamadana.

Under a canopy that had bathrooms,838 surrounded by her friends,

Dakshayani Sati was engaged in many kinds of sports. While happily

engaged in her sports, Devi Sati saw Rohini headed towards Daksha’s

sacrifice. Seeing her in that state, with her hair parted,839 Sati quickly spoke

to Vijaya, the foremost among her friends, one whom she loved more than

her own life and one who ensured her welfare. Sati said, “O best friend! O

one whom I love more than my own life! O Vijaya! Where is Rohini going

with Chandra? Ask quickly.” Addressed by Sati in this way, Vijaya swiftly

went to their presence. In the appropriate way, she asked the moon, “Where

are you going?” Having heard Vijaya’s words first, he affectionately told

her everything, about the festival of Daksha’s sacrifice and other things.

Hearing this, Vijaya was alarmed and quickly returned to Devi. She told

Sati everything that the moon had said. Hearing this, Devi Kalika Sati was

amazed. Not knowing and not remembering any reason for this,840 she

thought in various ways. “Daksha is my father. Virini is my mother. I am

their daughter Sati, and I am not wicked. Why have they not invited me?

Have they forgotten me, their beloved daughter? I will lovingly ask

Shankara about the reason for this.” Having thought about this and having

made up her mind, she went there. Devi Dakshayani left Vijaya, her best

friend, there. She quickly went to Shiva’s presence. She saw him in the

midst of the assembly, along with many ganas—Nandi and other

immensely valiant ones, the foremost leaders and leaders of groups.

Daksha’s daughter saw her lord and husband Ishana there. To ask him about

the reason, she swiftly reached Shankara’s presence. Full of love, Shiva

took up his beloved on his own lap. He showed her a great deal of respect

and addressed her in delightful words. Shambhu is Sarvesha and engages in

many kinds of pastimes that yield pleasure. Amidst the ganas, he quickly

addressed Sati lovingly. Shambhu asked, “Why have you come here, in the

midst of this assembly? You seem to be surprised. O slender-waisted one!

With a great deal of affection, tell me the reason.” O lord among sages!

When Mahesha spoke to her in this way, Sati Shivaa quickly prostrated

herself before her lord and joined her hands in salutation. Sati said, “I have

heard that my father is organizing a great sacrifice. All the gods and rishis

have assembled at that great festival. Why does going to my father’s great

sacrifice not appeal to you? O divinity! O lord of devas! O lord! Please tell

me everything. The dharma of well-wishers is that they must associate with

well-wishers. O Mahadeva! A well-wisher does what enhances delight. O

lord! Therefore, you must now make every effort to go with me to my

father’s sacrificial arena. O husband! That is my request.” Hearing Sati’s

words, the divinity Maheshvara was pierced yet again by the arrows of

Daksha’s words. Nevertheless, he replied in courteous words. Maheshvara

answered, “O Devi! Your father, Daksha, hates me in particular. I have been

respected by all the foremost gods and rishis. But there are other foolish

ones who are devoid of jnana. They have gone to your father’s sacrifice. O

Devi! Without being invited, if a person goes to someone else’s house, he is

dishonoured and that is worse than death. In such a situation, even if a

person like Indra goes to someone else’s house, he demeans himself. What

need be said of others? Such a journey will be inimical. Therefore,

especially you and I should not go to Daksha’s sacrifice. O beloved! I have

told you the truth. People are not hurt by arrows shot by enemies as much

as they are hurt when their hearts are pierced by wicked words uttered by

one’s own. They strike at the inner organs. That is my view. O beloved!

Those who are deceitful do not perceive that they strike at their own

positions when they abuse those who possess the six qualities,841 learning

and others. That is the view of the virtuous.” The great-souled Mahesha

addressed Sati in this way. She was filled with rage and spoke to Shiva,

supreme among eloquent ones. Sati replied, “O Shambhu! O lord of

everything! You are the one who makes a sacrifice successful. My father

has committed an evil act by not inviting you there now. O Bhava!

However, I wish to know everything about the sentiments of that evil-

souled one and also those of the evil-souled gods and rishis who have

assembled there. O lord! Therefore, I will go to my own father’s sacrifice.

O lord! O Maheshvara! Please grant me permission to go there.” Bhagavan

Rudra was thus addressed by Devi. Shiva himself knows everything and is a

witness to everything. He is the one who ensures welfare. Having seen, he

addressed Sati. Shiva said, “O Devi! If that is what appeals to you, you

must certainly go. O one who is excellent in vows! With my permission,

you must quickly go to your father’s sacrifice. Ascend this Nandi, the bull

who will be lovingly decorated. He will be ornamented in greatly

resplendent fashion and possesses many qualities.” Thus addressed by

Rudra, Sati ascended that ornamented bull. Ornamented properly, Sati left

for her father’s residence. The paramatman gave her many great and radiant

gifts, excellent umbrellas and chamaras, superb garments and ornaments.

Obeying Shiva’s command, sixty thousand of Rudra’s ganas cheerfully

went with her, full of curiosity about that great festival. As they left, in

every direction, great festivities were organized by Sati and Shiva’s beloved

ganas, Vamadeva and others. Eagerly, the ganas chanted about Shiva and

Shivaa’s fame. Delighted, those immensely valiant ones, loved by Shiva,

leapt around like children. As the mother of the universe departed,

everything was extremely beautiful. Joyous sounds of happiness filled the

three worlds.’”’

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Chapter 81-3.2(29) (Sati’s Words)

‘“Brahma said, ‘Dakshayani went to the place where the extremely

radiant sacrifice was being performed by enthusiastic gods, asuras and

Indras among sages. She saw her father’s extremely radiant and beautiful

house, full of extraordinary objects and large numbers of gods and rishis.

While she was still at the gate, Devi got down from her seat astride Nandi

and quickly went inside, to the place where the sacrifice was being held. On

seeing that Sati had come, her illustrious mother, Asikni, and her sisters

received her in the appropriate way, with affection. However, on seeing her,

Daksha did not show the least bit of affection. Confounded by Shiva’s

maya, and out of fear, nor did any of the others. O sage! Extremely

surprised at everyone’s behaviour, Devi Sati bowed down before her father

and mother. In that sacrifice, she saw the shares of devas, Hari and others.

But since no share had been arranged for Shambhu, Sati was filled with

intolerable rage. Full of severe and complete anger, Sati glanced at Daksha

and everyone who had caused such dishonour with a cruel glance, as if she

was going to burn them down. Sati asked, “How is it that the extremely

auspicious Shambhu has not been invited? He is the one who purifies the

entire universe and all its mobile and immobile objects. He is the sacrifice.

He is the best among those who know about sacrifices. He is part of a

sacrifice. He is the dakshina of a sacrifice. He is the performer of a

sacrifice. How can there be a sacrifice without Shambhu? As soon as he is

remembered, everything is sanctified. Anything done without him is not

sanctified. All the articles used, the havya and the kavya,842 are full of him.

How can a sacrifice be done without Shambhu? Did you wish to disrespect

Shiva, taking him to be an ordinary god? O worst among fathers! You have

now become full of confused intelligence. Vishnu, Brahma and other devas

serve Maheshvara and obtained their own positions as a result of that. You

do not know Hara. When Shambhu, their own lord, is not present, how have

Vishnu, Brahma and other gods and the sages come to your sacrifice?”

Having said this, Parameshani, with Bhava in her atman, spoke separately

to Vishnu and all the others, reprimanding them. Sati said, “O Vishnu! Do

you not know the truth about Mahadeva? The shruti texts speak about his

saguna and nirguna forms. There are many occasions when Maheshvara

has extended his helping hand to you. O Hari! In the past, for your sake, he

instructed many, Shalva being the foremost.843 O one with evil intelligence!

Despite that, your mind has not been filled with jnana. Without Shiva, your

own lord, being present, you desire a share in Daksha’s sacrifice. You844 had

five faces earlier and were insolent. Sadashiva reduced you to four faces.

Have you forgotten that so quickly? O Indra! Don’t you know about

Mahadeva’s valour? Hara had ruthlessly reduced your thunderbolt to

ashes.845 O gods! Don’t you know about Mahadeva’s valour? O Atri,

Vasishtha and other sages! What have you done? On an earlier occasion, the

lord was roaming around in Daruvana,846 begging for alms. At that time,

you sages cursed Rudra, in his form as a mendicant. Have you forgotten

what Rudra did when you cursed him? His lingam burnt down the entire

universe, with its mobile and immobile objects. All of you, Vishnu, Brahma

and the gods and the sages, have been filled with foolishness. You have

come to a sacrifice that does not have Shambhu. Even if one uses

everything accumulated in the Vedas, the Vedangas, the words of the sacred

texts and Vedanta, one will not be able to obtain complete understanding of

Shambu.” With her heart shattered, Sati, the mother of the universe, spoke

many such angry words. Hearing these words, the minds of Vishnu and all

devas and sages were agitated and filled with fear. They remained silent.’”’

‘“‘However, Daksha heard his daughter’s words. He glanced towards Sati

with a cruel glance and addressed her in angry words. Daksha said, “Why

are you speaking so much? There is nothing for you to do here now. You

can go or stay. O fortunate one! Why have you come here? The learned

know that your husband, Shiva, is inauspicious. He doesn’t have a lineage.

He is outside the pale of the Vedas. He is the king of bhutas, pretas and

pishachas. O daughter! Therefore, knowing this, I have not invited Rudra,

who wears evil attire, to this sacrifice and this assembly of devas, rishis and

learned ones. Urged by Vidhatri, I bestowed you on this evil and wicked

person. Rudra is evil-souled and haughty. He does not know the true

meaning of anything. O one with the sweet smiles! Therefore, cast aside

your rage and be calm. Since you have come to this sacrifice, accept what is

given to you.” Daksha addressed his daughter, Sati, worshipped by the three

worlds, in this way. Seeing that her father was full of such contempt, she

became extremely angry. She wondered, “How can I return to Shankara? I

desire to see Shankara. But if he asks me, what will I say in reply?” Full of

anger, Sati, who gives birth to the three worlds, sighed. She replied to her

father, the evil-minded Daksha. Sati said, “Those who criticize Mahadeva

and listen to such criticism will go to hell and remain there, until the moon

and the sun exist. Therefore, I will cast aside my body and enter the fire. O

father! Having heard this disrespect shown to my lord, what is the point of

my remaining alive? In particular, if a person possesses the capacity to slice

off the tongue of a person who utters the intolerable criticism of Shambhu,

there is no doubt that he is purified. If he doesn’t possess the capacity, a

supreme and learned person should cover his ears and leave the spot. He

will be purified. That is the best way to avoid going to hell.” She spoke

about this policy of dharma and repented. With a mind full of grief, she

remembered Shankara’s words. Enraging Daksha even more, Sati addressed

all devas and sages, Vishnu and the others, in these determined words. Sati

said, “O father! Having criticized Shambhu, you will repent later. You will

undergo great hardships in this world and face pain thereafter. The

paramatman is loved. There is no one in the world he does not love. Other

than you, who can hate and be adversarial towards Sharva? However, it is

not surprising that those who are jealous should indulge in such great

criticism. The great dust from his feet destroys tamas and makes everything

auspicious. In any connection, even if men utter the two askharas in Shiva’s

name once,847 all their sins are swiftly destroyed. His deeds are sacred and

unblemished, but you hate Shiva. Shambu is Sarveshvara. His command

cannot be crossed. Alas! You are crooked. Like bees, the mind searches out

his lotus feet. They are full of the essence of the brahman and bestow

everything. If one lovingly tends to them, one obtains everything. All the

noble people in the world instantly serve Shiva, lovingly. O foolish one!

But you hate him. You will suffer infinite bonds. He is spoken of as

auspicious.848 Other than you, have other learned people, Brahma and

Sanaka and other sages, regarded Shiva as inauspicious? He wears matted

hair. He resides in cremation grounds and holds a skull. Ashes are his

ornament. Knowing this, those who are pervasive in intelligence love him.

They affectionately touch his feet and place that dust on their heads. The

sages know that these are the ornaments of Parameshvara Shiva. The Vedas

speak of two kinds of rites—pravritti and nivritti. Learned ones reflect on

these two kinds of conduct. They are contrary to each other, and both

cannot be followed simultaneously. But Shambhu is the supreme brahman

and these rites do not touch him in any way. Let us never follow the

footsteps of my father and do what he does. The trails of smoke that emerge

from your sacrificial pavilion are not the path of supreme liberation. The

lingam that is not manifest is always served by avadhutas. O father! O one

with wicked intelligence! You should not show any pride. What is the need

to speak a lot? You are wicked, with every kind of evil intelligence. I have

no further need of a body that originated from you. Shame on such a greatly

futile life, which has originated from a person who is crooked. A learned

person must specially avoid any association with such a person. Bhagavan

Vrishadhvaja has said that you have given me your gotra. Therefore, my

name has abruptly come to be Dakshayani and my mind is greatly

distressed on this account. Therefore, I will cast aside this body, born from

you. It stinks and is always contemptible. Hence, I will certainly give it up

now and obtain what ensures happiness. O gods! O sages! All of you listen

to my words. Evil in your minds, you have perpetrated an act that is evil in

every possible way. All of you are foolish. You are addicted to criticizing

Shiva and picking quarrels with him. Hara will certainly punish and restrain

all of you.” In that sacrifice, Sati spoke these words to Daksha and the

others. She mentally remembered Shambhu, whom she loved more than her

own life.’”’

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Chapter 82-3.2(30) (Sati Gives up Her Life)

‘“Narada said, ‘Sati, loved by Shankara, was silent. O Vidhatri! What

happened after that? Out of affection, please tell me.’”’

‘“Brahma replied, ‘Lovingly remembering her own husband, Devi Sati

was silent. Tranquil in her mind, she quickly sat down on the ground, in the

southern direction. She sipped water and purified herself, covering herself

in her garment. She closed her eyes and remembering her husband, entered

the path of yoga. Wan of face, she maintained equilibrium between the two

breaths of life—prana and apana. From the chakra in the navel, she raised

udana up. Using her intelligence, Sati raised it up to her heart, then to her

throat and finally to the middle of her eyebrows. The unblemished one was

loved by Shankara more than his own life. In this way, angry at Daksha,

Sati suddenly gave up her own life. Resorting to the path of yoga, she held

the pure breath of life and burnt her body. She thought of her own

husband’s feet and nothing else. With her intelligence fixed on the path of

yoga, that is all Sati saw. Purified of sins, the body was reduced to fire. O

best among sages! Following her own wish, she instantly reduced it to

ashes. Loud exclamations were uttered by those who witnessed this on earth

and from the sky. There were extraordinary and wonderful sounds of

lamentation, causing fear to the gods and others. “Alas! Devi Sati,

supremely loved by Shambhu like a divinity, has given up her life. Which

extremely wicked person has enraged her? Alas! Behold the extremely

wicked thing that Daksha has done. He is Prajapati’s son and is the lord of

all mobile and immobile objects. Alas! The spirited Devi Sati was

distressed in her mind. The virtuous should always look at Vrishadhvaja’s

beloved with eyes full of respect. Shame on Prajapati, who hates the

brahman and has intolerance in his heart. He will obtain endless ill fame on

earth. His daughter was born from his own body, and he proceeded to hate

Shambhu. When he dies, because of his crime, he will enjoy great miseries

in hell.” Witnessing this extraordinary act of Sati giving up her own body,

people spoke in this way. Her attendants were instantly filled with wrath.

They stood up and raised their weapons. All the ganas, who were stationed

at the door, were filled with anger. The lord Shambhu’s attendants were

extremely strong and were enraged. They lamented and uttered words of

“Shame.” The valiant leaders of Shankara’s ganas uttered such loud words

of lamentation. Those loud sounds of lamentation enveloped the directions.

All devas and sages present there were filled with fear. Consulting each

other, all the angry ganas raised their weapons up. They created destruction

and the sounds of their weapons spread in the directions. Some of them

were filled with grief and used their weapons to slice their own limbs. O

devarshi! With those extremely sharp weapons, which could take away

lives, others sliced their own heads and faces. In this way, when Dakshayani

died, twenty thousand ganas died along with her. It was extraordinary.

When these ganas were destroyed, the remainder of the great-souled

Shankara’s ganas stood up and raised their weapons. Angry, they rushed

forward to kill Daksha. O sage! Seeing that they were swiftly advancing

and were going to destroy the sacrifice, the illustrious Bhrigu uttered

mantras from Yajur Veda and offered oblations into the dakshinagni fire.

When Bhrigu offered these oblations, thousands of849 giant asuras known as

the Ribhus arose. They were exceedingly valiant. O lord among sages!

They used liquids on fire850 as weapons and there was an extremely terrible

clash between them and the pramathas. Even hearing about it makes the

body hair stand up. The Ribhus were extremely brave. They were full of the

energy of the brahman and slaughtered the pramathas, who could no longer

endeavour, in every direction. Slaughtered in this way, Shiva’s ganas

swiftly fled. This extraordinary event occurred as a result of the wishes of

Shiva and Mahashakti. Witnessing this, the rishis, devas, Shakra and the

others, the large number of Maruts, the Vishvadevas, the Ashvins and the

guardians of the world were silent. From every direction, some beseeched

the lord Vishnu. They were anxious and repeatedly consulted the one who

removed impediments. Some, with good intelligence, thought for a long

time about the consequences of what had been done and were greatly

anxious. The gods, Vishnu and others had repeatedly heard the sounds of

destruction. In this way, there were impediments to the sacrifice of the evil-

souled one. O sage! Daksha was Brahma’s relative and hated Shankara.’”’

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Chapter 83-3.2(31) (A Voice from the Firmament)

‘“Brahma said, ‘O lord among sages! Meanwhile, a voice was heard

from the firmament. While Daksha and the others heard, it spoke the truth.

The voice from the firmament said, “O Daksha! O evildoer! O one who is

addicted to insolent conduct! O immensely foolish one! What have you

done? This deed will bring disaster. You did not act according to the words

of Dadhichi, king among Shiva’s devotees. That was the yardstick for

ensuring every kind of happiness and auspiciousness. O foolish one! But

you did not do that. After invoking an intolerable curse on you, the

brahmana departed from the sacrifice. Even then, you did not comprehend

anything. You are foolish in your mind. Why did you not treat your own

daughter with great affection? The auspicious Sati came to your house of

her own accord. O one who is weak in knowledge! Why did you not

worship Sati and Bhava? You were deluded and haughty since you are

Brahma’s son. Sati must always be worshipped. She is the one who destroys

all sins. She is the mother of the worlds. She ensures welfare and is half of

Shankara’s body. Sati must always be worshipped. She bestows every kind

of good fortune. Maheshvari bestows everything auspicious on her own

devotees. If Sati is constantly worshipped, she destroys the fear of samsara.

Devi bestows what the mind desires and takes away every kind of calamity.

If Sati is constantly worshipped, she bestows fame and prosperity. She is

supreme Parameshani and confers objects of pleasure and emancipation.

Sati is the mother of the universe. She protects the universe. She is the

primordial Shakti. At the end of the kalpa, she destroys the universe. Sati is

the mother of the universe. She is Vishnu’s enchanting mother. She is

described as the mother of Brahma, Indra, the moon, the fire, the sun and

devas. Sati is the one who bestows the fruits of austerities, dharma and

donations. Mahadevi is Shambhu’s Shakti. She is the slayer of the wicked.

She is greater than the greatest. Such is Devi Sati, and you did not offer a

share to the one whose beloved wife she is. In your folly, you have acted in

a wicked way. Shambhu is Paramesha. He is the lord of everything. He is

greater than the greatest. He deserves to be worshipped by Brahma, Vishnu

and the others. He bestows every kind of welfare. Desiring to see him,

siddhas torment themselves through austerities. Desiring to see him, yogis

engage in yoga. The sight of Shankara is said to yield great fruits—infinite

wealth and grain and success in sacrifices. The lord Shiva is the creator of

the universe. He is the lord of every kind of knowledge. He is the supreme

and primordial lord of knowledge. Among everything auspicious, he is the

most auspicious. O crooked one! You have shown disrespect to his Shakti.

Therefore, your sacrifice will be destroyed. If someone who should be

worshipped is not worshipped, the consequence is inauspicious. Shiva

should have been worshipped, but you did not worship him. Every day, with

delight, Shesha bears the dust from his feet on his one thousand hoods. Sati

is that Shiva’s Shakti. With constant love, Vishnu worshipped his lotus feet

and performed dhyana on them. That is how he obtained the status of being

Vishnu. Sati is the beloved of that Shambhu. With constant love, Brahma

worshipped his lotus feet and performed dhyana on them. That is how he

obtained the status of being Brahma. Sati is the beloved of that Shambhu.

With constant love, Indra and the other guardians of the worlds worshipped

his lotus feet and performed dhyana on them. That is how they obtained

their respective positions. Shiva is the father of the universe. Sati Shakti is

the mother of the universe. O foolish one! Not having honoured her, how

will you obtain what is good for you? Since you did not devotedly worship

Bhavani and Shankara, misfortune will cross your path. Calamities will

cross your path. Without worshipping Shiva Shambhu, how could you

aspire for welfare? What is this indomitable pride that you possess? Your

pride will now be destroyed. Since Sarvesha has turned away from you,

what will devas do for you? I do not see how they can help you in any

possible way. If devas try to help you now, they will be destroyed, like

moths by a fire. Your face will burn, and your sacrifice will be destroyed.

Anyone who helps you will also be swiftly burned. If any of the immortals

seeks to help this evil-souled one, he will now confront the inauspicious.

That is a pledge. Therefore, let all the immortals leave this sacrificial

pavilion. Otherwise, in every possible way, they will now be destroyed. Let

all the others, the sages and nagas, also leave this sacrifice. Otherwise, in

every possible way, they will now be destroyed. O Hari! Leave this

sacrificial pavilion quickly. Otherwise, in every possible way, you will now

be destroyed. O Vidhatri! Leave this sacrificial pavilion quickly. Otherwise,

in every possible way, you will now be destroyed.” The voice from the

firmament, which ensures every kind of welfare, spoke in this way to

everyone who was present in the sacrificial arena. O son! Hearing this voice

from the firmament, Hari and all the other gods and the sages and others

were filled with wonder.’”’

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Chapter 84-3.2(32) (Virabhadra’s Origin)

‘“Narada asked, ‘After hearing this voice from the firmament, what did

the ignorant Daksha do? What did the others do? What occurred? Shiva’s

ganas were defeated by the strength of Bhrigu’s mantras. What did they

do? Where did they go? O immensely intelligent one! Please tell me.’”’

‘“Brahma replied, ‘Hearing the voice from the firmament, the gods and

all the others were astounded. They did not say anything. Confused, they

remained there. The brave remnants of Shiva’s ganas were made to flee by

the strength of Bhrigu’s mantras. They went and sought refuge with Shiva.

After lovingly prostrating themselves before the infinitely energetic Rudra,

they told him everything that had occurred. The ganas said, “O lord of

devas! O Mahadeva! We have sought refuge with you. Please save us. O

protector! Please listen affectionately to everything connected with Sati. O

Mahesha! The extremely evil-souled Daksha was insolent. Without any

discomfort, he dishonoured Sati and did not show her any affection. The

wicked and insolent Daksha gave devas a share but did not give you a

share. Instead, he uttered harsh words. O lord! Seeing that you were not

given a share in the sacrifice, Sati became angry. Censuring her father in

many ways, she gave up her body. In shame, ten thousand of the ganas died

there. They sliced off their limbs with weapons. We, the others, were

enraged. Armoured and fearful in appearance, we powerfully rushed

forward to destroy the sacrifice. However, using his own powers, Bhrigu

abused us and countered us. O lord who holds up the universe! We have

come here to seek refuge with you. Please grant us freedom from fear. We

are scared that we will be killed. O great lord! In particular, we have

witnessed the dishonour exhibited by Daksha and the others at the sacrifice.

They are wicked and extremely insolent. They are foolish in intelligence.

Do what you want with them.” O Narada! In this way, they told him

everything connected with Sati.’”’

‘“‘Hearing the words of his own ganas, the lord remembered Narada, so

that he might quickly hear everything that had occurred. O devarshi! O one

with divine sight! You swiftly went there. Having devotedly prostrated

yourself, you stood there, your hands joined in salutation. The lord praised

you and asked you about Sati’s account, about what had transpired after she

went to Daksha’s sacrifice. O son! Asked by Shambhu, with Shiva in your

atman, you told him everything that had happened at Daksha’s sacrifice. O

sage! Ishvara heard the truth, spoken through your mouth. Rudra, extremely

terrible in his valour, was instantly angered. Rudra, the destroyer of the

worlds, plucked out a strand from his matted hair and seething in rage,

flung it on top of the mountain. O sage! The strand from the lord’s matted

hair divided into two parts. There was a mighty roar, like the terrible sound

heard at the time of the great dissolution. O devarshi! From the first part of

that strand of matted hair, the immensely strong Virabhadra arose. He was

extremely terrible and was foremost among the ganas. He covered the

entire earth and extended ten angulas above it. He stood there, lofty,

resembling the fire of dissolution. He possessed two thousand arms. As the

great Rudra sighed in rage, one thousand jvaras and thirteen sannipatas

were generated.851 Mahakali originated from the other part of the strand of

matted hair. O son! She was extremely fearful and was surrounded by

crores of bhutas. All these embodied forms were cruel and harsh, causing

terror to the worlds. They blazed in their own energy and burnt everything

down.’”’

‘“‘The valiant Virabhadra prostrated himself before Parameshvara.

Skilled in the use of words, he joined his hands in salutation and spoke the

following words. Virabhadra said, “O great Rudra! O extremely terrible

one! O one with the sun and the moon as your eyes! What is my task? O

lord! Quickly command me about what I must do. O Ishana! Are the oceans

to be dried up in an instant? O Ishana! Are the mountains to be crushed in

an instant? O Hara! Is the universe to be reduced to ashes in an instant? Are

the gods and lords among sages to be reduced to ashes in an instant? O

Shankara! Are all the worlds to be destroyed? O Ishana! Is my task one of

causing violence to all beings? O Maheshvara! Through your favours, there

is nothing that I am incapable of doing. There has been no one who is my

equal in valour, nor will there ever be. O lord! Instruct me about my task

and send me. Through your favours, I will swiftly accomplish that task. O

Shankara! Through your command, even the inferior can cross over the

ocean that is the world. Am I therefore not capable of crossing an ocean that

is full of great adversity? O Shankara! Sent by you, even a blade of grass is

capable of easily accomplishing a great task. There is no doubt about this. O

Shambhu! Through your pastimes, any task meets with success. Therefore,

through your favours, send me. O Shambhu! A strength like mine has been

obtained through your favours. O Shankara! Without your favours, who can

be strong? Without your command, not even a blade of grass can be moved.

One is incapable. There is no doubt that this is the truth. O Shankara! All

devas and others are subject to Shambhu’s control. I am controlled in that

way. All those with bodies are controlled. O Mahadeva! I prostrate myself

before you. I prostrate myself again. O Hara! Now, swiftly dispatch me to

successfully accomplish whatever you desire. O Shambhu! My right limbs

are throbbing repeatedly.852 O lord! Dispatch me. I will be victorious today.

For some reason, there is a special kind of enthusiasm and delight. O

Shambhu! My mind is fixed to your lotus feet. There has been something

auspicious at every step that I have taken. If a person has firm devotion

towards Shambhu, the refuge of everything auspicious, that ensures

auspiciousness for him, and he is always victorious.” The lord of

auspiciousness heard these words and was content. Pronouncing

benedictions, he said, “O Virabhadra! May you be victorious.” Maheshvara

said, “O son! O Virabhadra! With an excellent mind, listen to my words.

Make efforts to do this and that will bring satisfaction to me. Daksha, the

crooked son of Vidhatri, is engaged in the task of organizing a sacrifice. In

particular, he opposes me. He is immensely proud and has become ignorant

now. Along with everything that accompanies the sacrifice, reduce that

sacrifice to ashes. O supreme among ganas! After that, return quickly to my

abode. If there are any gods, gandharvas, rakshasas or others there, swiftly

reduce them to ashes too. If Vishnu, Brahma, Shachi’s consort or Yama are

there, make efforts to bring all of them down. If gods, gandharvas, yakshas

or others are there, quickly and violently, reduce them to ashes too. If

anyone is there, crossing the pledge Dadhichi made about me, make

determined efforts to blaze against them. The pramathas will go with you.

In their confusion, if Vishnu and the others are present, they will be

attracted with mantras and quickly burnt down. Those who are insolent and

remain there, crossing the pledge made to me, they act against me. They

will be blazed in garlands of fire. Blaze and reduce to ashes those who are

present at the place of Daksha’s sacrifice, along with their wives and

material objects. After that, swiftly return. When you go there, it is possible

that the Vishvadevas will lovingly praise you. Even then, like a fire, swiftly

blaze against them. If devas have acted in a contrary way, surround them

with garlands of flames. Perform dhyana on me, your protector, and swiftly

blaze against them, using a fiery form. O brave one! Blaze against Daksha

and everyone else, their wives and relatives. After this, toying with Daksha,

drink water.”853 With eyes coppery-red in rage, the protector of the

ordinances of the Vedas, Kala’s854 enemy and everyone’s lord, spoke these

words to the immensely valiant one, before stopping.’”’

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Chapter 85-3.2(33) (Virabhadra’s March)

‘“Brahma said, ‘Virabhadra lovingly heard Shri Mahesha’s words. He

was extremely satisfied and prostrated himself before Maheshvara. He

bowed his head down and accepted the command of the lord of devas, the

wielder of the trident. After this, Virabhadra quickly left for the sacrifice.

To increase the dazzle, Shiva dispatched crores of ganas. Along with them,

the immensely valiant one resembled the fire of dissolution. Those powerful

ganas proceeded ahead of Virabhadra. Brave ganas also followed him at

the rear, exciting curiosity. Along with Virabhadra, there were hundreds of

thousands of ganas. These were companions in the form of time and destiny

and in appearance, all of them resembled Rudra. The great-souled

Virabhadra wore attire and ornaments that were like those of Hara, and he

was with these ganas. He possessed one thousand firm arms, resembling the

king of serpents. Powerful and terrifying, he was astride a chariot. There

were so many chariots that two thousand nalvas855 of ground were covered.

Ten thousand lions made efforts to pull the vehicles. Like that, there were

many powerful lions, tigers, makaras, fish and thousands of elephants to act

as those who protected the flanks. To destroy Daksha’s sacrifice, Virabhadra

advanced quickly. Released by kalpavrikshas, there was a shower of

flowers. The ganas praised the brave one, who was engaged in carrying out

the task instructed by Shipi.856 As the festivity of the march commenced,

there was curiosity everywhere. Along with the large number of bhutas,

Mahakali advanced to destroy Daksha. The nine Durgas were with her—

Kali, Katyayani, Ishani, Chamunda, Mundamardini, Bhadrakali, Bhadra,

Tvarita and Vaishnavi. To destroy Daksha’s sacrifice, dakinis, shakinis,

bhutas, pramathas, guhyakas, kushmandas, parpatas, chatakas, brahma-

rakshasas, bhairavas and kshetrapalas emerged swiftly.857 These brave ones

were intent on obeying Shiva’s command. There were sixty-four categories

of yoginis.858 To destroy Daksha’s sacrifice, they rushed forth, enraged. O

Narada! Hear about the numbers of the ganas. There were large numbers.

The foremost among them were extremely strong and full of fortitude.

Ganeshvara Shankukarna advanced with ten crores. Kekaraksha had ten

crores and Vikrita had eight. Vishakha had sixty-four crores and Pariyatrika

had nine. The brave Sarvankaka had six crores and so did Vikritanana.

Jvalakesha, bull among ganas, had twelve crores. Samadjjiman had seven

crores and Dudrabha had eight. Kapalisha had five crore ganas and

Sandaraka had six. Kotikunda had crores and crores. The brave

Vishtambha, supreme among ganas, had eight crores. O son! Sannada and

Pippala each had one thousand crores. Aveshana had eight crores and

Chandrapatana also had eight crores. Mahavesha, leader of ganas, had one

thousand crores. O sage! Kundi had twelve crores and so did Parvata, the

excellent gana. They advanced to destroy Daksha’s sacrifice. Kala, Kalaka

and Mahakala advanced towards Daksha’s sacrifice, each with one hundred

crores. Agnikrit had one hundred crores and Agnimukha had one crore.

Adityamurdha and Ghanavaha each had one crore. Sannaha had a hundred

crore ganas and Kumuda had a crore. Amogha and Kokila, lord of ganas,

each had crores and crores. O son! Kashthagudha, Sukeshi, Vrishabha and

Sumantraka, lord of ganas, each advanced with sixty crores. Kakapadodara,

supreme among ganas, and Santanaka, bull among ganas, each had sixty

crores. Mahabala and Pungava had nine crores each. O son! Madhupinga,

leader of ganas, departed with ninety crores. Nila and Purnabhadra also had

that number each. Chaturvakra, leader of ganas, departed with one hundred

crores. Kashthaguda, Sukesha and Vrishabha had sixty-four crores each.859

Virupaksha, leader of ganas, had sixty-four crores. Talaketu, Shadashya and

Panchasya, leader of ganas, had the same number each. O sage!

Samvartaka, the lord Kulisha, Lokantaka, Diptatma, Daityantaka,

Bhringiriti, Devadevapriya, Ashani and Bhalaka each had sixty-four

thousand ganas. Following Shiva’s command, the valiant Virabhadra, lord

of all those who are brave, advanced, surrounded by crores and thousands

of crores, hundreds and twenty times that number. As the valiant one

rapidly marched, thousands of crores of bhutas and three crores of canine

ganas born from the body hair proceeded with him. There was the loud

sound of drums and many kinds of sounds from conch shells. There were

many kinds of horns. All these emerged from Hara’s mouth and matted hair.

In that great festival, many kinds of musical instruments were played. The

sound spread everywhere and tied everything in a pleasant bond. O great

sage! In this way, Virabhadra marched with his army and many pleasant

portents were repeatedly seen.’”’

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Chapter 86-3.2(34) (Bad Omens)

‘“Brahma said, ‘Along with the ganas, Virabhadra advanced in this

fashion. Daksha and the gods witnessed bad omens. As Virabhadra and the

ganas marched, there were diverse evil portents of the three types.860 These

signified the destruction of the sacrifice of devas and rishis. Daksha’s left

eye, arm and thigh throbbed. O son! There were many such inauspicious

indications, suggesting hardships of many kinds. There was an earthquake

at the place where Daksha’s sacrifice was taking place. At midday, Daksha

saw extraordinary nakshatras. The directions turned extremely dirty, and

the sun seemed speckled. The environment was besieged with one thousand

terrifying signs. Nakshatras, blazing like lightning and the fire, fell down.

Some nakshatras moved diagonally. Others descended, facing downwards.

Thousands of vultures arrived and touched Daksha’s head. Shadows from

the wings of vultures darkened the sacrificial pavilion. Jackals howled

towards the top of the sacrificial ground. Netraka861 showered down meteors

and white scorpions were born from these. Harsh winds started to blow and

there were showers of dust. Insects862 arose and were whirled around,

trembling in the wind. The new pavilion constructed for Daksha’s sacrifice

by devas and Daksha was flung upwards by the gust of wind. Daksha and

all the others repeatedly vomited blood, lumps of flesh and stakes. It was

extraordinary. The lamps flickered, as if they had been struck by the wind.

Everyone was miserable, as if struck by showers of weapons. The eyes of

Daksha and the others resembled lotuses growing in the forest. But at that

moment, they seemed to have been struck by showers during the monsoon

or struck by showers of hail. Suddenly, they resembled lotuses at night or

lotuses at the time of early dawn. Devas seemed to shower down blood and

the directions were covered in darkness. In particular, the directions blazed

and terrified everyone. In this way, the gods and others witnessed diverse

evil portents. O sage! Vishnu and the others were filled with great fear.

Some shrieked “Alas! We have been killed.” They fell down on the ground,

senseless. They were like trees along the banks, struck by the force of a

river. They fell down immobile on the ground, like cruel snakes that had

been killed. Like balls, they fell down on the ground and rose up again.

Tormented and scorched, they wept like female ospreys. Their words and

the sounds of their weeping mingled with each other. All of them, including

Vishnu, were anxious and their power was impeded. Anxious, they clung to

each other’s throats and seemed to move like tortoises. Meanwhile, a

disembodied voice spoke and was heard by all devas present there,

particularly by Daksha. The voice from the sky said, “O Daksha and the

other extremely foolish ones! You are wicked in intelligence. Originating

from Hara, great miseries that cannot be countered will descend on you.

The foolish ones, devas and others, present here, will utter words of

lamentation. There is no doubt that they will confront great miseries.”

Hearing the voice from the sky and witnessing the evil portents, Daksha

was filled with fear. This was also true of other devas. Daksha trembled and

his mind turned numb. He went and sought refuge with Vishnu, his own

lord, the destroyer of enemies. Overwhelmed by fear and insensible, he

prostrated himself and praised him. He spoke to Vishnu, the lord of devas,

who is affectionate towards those who are his own.’”’

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Chapter 87-3.2(35) (Vishnu’s Words)

‘“‘Daksha said, “O lord of devas! O Hari! O Vishnu! O friend of the

distressed! O ocean of compassion! You should protect me and my

sacrifice. You are the one who protects a sacrifice. You are the sacrifice.

You are the one who performs the sacrifice. You are the atman of the

sacrifice. O lord! Please show me your compassion and ensure that this

sacrifice is not shattered.”’”’

‘“Brahma continued, ‘In this way, Daksha lovingly told him many things.

His mind overwhelmed with fear, he fell down at his feet. Daksha’s mind

was suffering, and Vishnu raised him up. He heard the words of the evil-

minded one and remembered Shiva. He remembered his own lord, Shiva

Mahesha Parameshvara. He knew about Shiva’s tattva. Hence, he kindled

understanding in Daksha. Hari said, “O Daksha! Listen. I will tell you the

truth. Listen to my words. They are like a great mantra and are beneficial to

you in every possible way. They will bring you happiness. O Daksha! You

did not know the truth and you have shown disrespect to the lord of

everything, Shankara, the paramatman. If Ishvara is dishonoured, every

task becomes futile in every possible way. In fact, there is a calamity at

every step. When those who should not be worshipped are worshipped, and

those who should be worshipped are not worshipped, poverty, death and

fear—these three occur. Therefore, every possible effort must be made to

honour Vrishadhvaja. Since Mahesha has been dishonoured, a great fear has

presented itself. Though we possess powers, we have no powers now.

Because of your bad policy, this has happened. I am telling you the truth.”

Hearing Vishnu’s words, Daksha was filled with worries. His face turned

pale. He sat down on the ground and was silent.’”’

‘“‘Meanwhile, sent by Rudra, Virabhadra, the leader of ganas, arrived at

Daksha’s sacrifice, along with the soldiers. Some followed him at the rear,

others arrived through the sky. There were others who enveloped all the

directions and sub-directions. These brave ganas followed Sharva’s

command. They were fearless and like Rudra in valour. There were

innumerable, such supremely valiant ones, and they roared like lions. Their

loud roars echoed in the three worlds. Dust covered the firmament, and the

directions were enveloped in darkness. Terrified, the earth, along with its

seven dvipas, mountains and forests, quaked. All the oceans were agitated.

Those great soldiers were like that, signifying the destruction of the worlds.

Seeing this, the immortals and others were astounded. Witnessing the

arrival of the soldiers, Daksha’s agitated face turned red. Like a rod,

accompanied by his wife, he fell down at Vishnu’s feet. Daksha said, “With

you as my strength, I embarked on this great sacrifice. O Vishnu! O great

lord! You are the yardstick in accomplishing any virtuous task. O Vishnu!

You are the witness to rites and the one who protects sacrifices. You are the

womb of the dharma of the Vedas. O great lord! You are the brahman. O

lord! Therefore, you must devise a means to save my sacrifice. Who other

than you is capable? You are the lord of everything.” Daksha had turned

himself away from Shiva’s tattvas and was miserable at the time. Hearing

his words, Vishnu addressed him in the following words, kindling

understanding in him.’”’

‘“‘Vishnu said, “O Daksha! I will devise a means to protect your

sacrifice. My pledge of protecting truth and dharma is famous. What you

have said is the truth. However, you have committed a transgression. O

Daksha! Listen. I will tell you now. Cast your cruel intelligence aside.

There was a wonderful incident in Naimisha kshetra and it occurred in an

instant.863 O Daksha! Don’t you remember it now? Has your evil

intelligence made you forget it? Among those present here, who is capable

of protecting you against Rudra’s rage? O Daksha! If anyone protects an

evil-minded person like you, he will meet with no approval. O evil-minded

one! You do not see what should be done and what should not be done. Just

because one is capable, a rite doesn’t always find success. Understand that

your own karma does not take place because of your own capacity. Other

than Sha864 Ishvara himself, no one else can bestow karma. If a person is

devoted to Ishvara and is serene and full of faith in his mind, Shiva bestows

on him the fruits of karma. If men resort to jnana alone and are not devoted

to Ishvara, they go to hell for one hundred crores of kalpas. After this, in

birth after birth, they are bound in the nooses of karma. As a result of

karma alone, they are cooked in hell. Virabhadra, the one who crushes

enemies, is the leader of Rudra’s ganas. He has originated from the fire of

Rudra’s rage and has arrived at this sacrifice, along with the ganas. There is

no doubt that he has come here for our destruction. Indeed, there is nothing

that he is incapable of doing. There is no doubt that all of us will be set

ablaze. There is no doubt that the great lord’s heart will be pacified only

after that. In my confusion, I have also deviated from the pledge given to

Shri Mahadeva. Since I have remained with you, together with you, I will

also face miseries. O Daksha! I no longer possess the capacity to counter

this. I have transgressed the pledge and have opposed Shiva. Those who

oppose Mahesha cannot find happiness in the three periods of time.865

Hence, together with you, there is no doubt that I will also face miseries

now. My Sudarshana chakra is incapable of striking him. It is a chakra that

originated with Shiva and is used by Shiva for purposes of dissolution.

Even if Virabhadra had not been here, Ishvara’s chakra would have slain us

now. Having done that, it would have swiftly returned to Hara’s presence.

Even after I transgressed the pledge made to Shiva, the chakra remained

with me and was not suddenly withdrawn. That only indicates his supreme

compassion. After this, it is certain that the chakra will no longer remain

with me. Now, with its garland of flames, it will swiftly depart. We must

quickly worship Virabhadra, with great affection. However, he is suffused

with great anger and may not save us. Alas! An untimely act of dissolution

has suddenly come upon us. Alas! A destruction has presented itself before

us now. Alas! In the three worlds, there is no one who can be a refuge now.

In the worlds, who will provide refuge to a person who hates Shankara?

Even when the body is destroyed, Yama’s pain will remain. That leads to

many kinds of miseries and is impossible for us to bear. On seeing a person

who hates Shiva, Yama himself gnashes his teeth. He makes such a person

fall into a pot filled with heated oil. It cannot but be otherwise. After saying

all this, I should have adhered to the supreme pledge and left. Nevertheless,

as a consequence of my association with wicked people, I did not leave

swiftly. Even if we seek to run away from this place, Sharva’s devotee will

use his weapons to drag us back. There is no place that Shri Virabhadra’s

weapons cannot go to, heaven, earth or the nether regions. Such are the

powers of all the ganas of Shri Rudra, the wielder of the trident. This is

certain. Earlier, in Kashi, Shri Kalabhairava had playfully used the tips of

his nails to sever Brahma’s fifth head. This is certain.”’”’

‘“Brahma continued, ‘Having said this, the lotus-faced Vishnu remained

there, full of distress. Meanwhile, Virabhadra reached the sacrificial

pavilion. While Govinda was speaking, that ocean of soldiers arrived, along

with Virabhadra. The gods and others watched.’”’

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Chapter 88-3.2(36) (Conversation between Vishnu

and Virabhadra)

‘“Brahma said, ‘While Vishnu was saying this, Indra laughed at him.

Accompanied by the other gods, the one with the vajra in his hand wished

to fight. Thus, Indra mounted his elephant and Anala866 mounted a goat.

Yama was astride a buffalo and Nirriti was on a preta. The one with the

noose867 was astride a makara and the one who goes everywhere868 was

astride a deer. Kubera attentively armoured himself and mounted

Pushpaka.869 Large numbers of other powerful gods, yakshas, charanas and

guhyakas mounted their own respective mounts. Witnessing their

preparations, along with his wife, the red-faced Daksha approached them

and spoke to them. Daksha said, “On the basis of your strength, I started

this great sacrifice. O immensely radiant ones! You are the yardsticks in

accomplishing all virtuous tasks.” Hearing Daksha’s words, all devas, along

with Vasava, swiftly emerged, ready to do battle. All the large number of

powerful devas fought. Shakra and the other guardians of the worlds were

confounded by Shiva’s maya. There was a great battle between devas and

ganas. Using sharp javelins and iron arrows, they fought against each other.

In that great festival of a battle, conch shells and drums were sounded.

There was the loud sound of battle drums, kettledrums and smaller drums.

That loud sound stoked the pride of the gods. Accompanied by the

guardians of the worlds, they started to slaughter Shiva’s servants. O tiger

among sages! With the power of Bhrigu’s mantras, Indra and the other

guardians of the worlds forced Shambhu’s ganas to retreat. To rout them,

perform a sacrifice for devas and satisfy those who had been consecrated

for the sacrifice, Bhrigu performed a sacrifice. Seeing that his own side had

been defeated, Virabhadra was filled with rage. He asked bhutas, pretas and

pishachas to remain at the rear. Astride a bull, the immensely strong one

himself led from the front. Seizing a giant trident, he brought down the

gods. With great force, all the ganas used tridents to slay devas, yakshas,

large numbers of sadhyas, guhyakas and charanas. Some were sliced into

two. Others were uprooted with swords and clubs. The ganas used other

weapons to shatter the gods. Defeated in this way, all of them resorted to

running away. Abandoning each other, devas fled to heaven. Only Shakra

and the other guardians of the worlds remained, eager to fight in that

terrible battle. They were immensely strong and resorted to their fortitude.

In the field of battle, Shakra and the other devas gathered together and

bending down in humility, spoke to Brihaspati. The guardians of the worlds

said, “O guru! O Brihaspati! O father! O immensely wise one! O ocean of

compassion! Please tell us quickly. How can we possibly be victorious?”

Hearing their words, Brihaspati made efforts to remember Shambhu. He

then spoke to the great Indra, whose knowledge was weak. Brihaspati

replied, “Everything that Vishnu spoke about earlier has come true now. O

Indra! I will expand on that. Listen attentively. There is a lord of sacrifices

who bestows the fruits of every act. The lord does not do anything himself.

He gets it done through the apparent agent. All the mantras, herbs,

abhicharas, ordinary tasks, karma, Vedas, mimamsas870 and many other

sacred texts based on the Vedas are incapable of knowing Isha. All the

ancient ones have said this. Mahesha himself cannot be known through any

of these texts associated with the Vedas. He can only be known if one seeks

refuge in bhakti. That is the great learning. Through supreme serenity and a

vision that is indifferent in every possible way and through his favours,

Sadashiva can indeed be known. Having examined it, I will now tell you

what should be done and what should not be done. O lords of gods! This

will ensure your success. Listen to what is good for you. O Indra! As a

result of your childishness, always accompanied by the other guardians of

the worlds, you came to Daksha’s sacrifice. What will you do with this

prowess? These extremely angry ganas have Rudra as their aide. They have

come to create impediments to the sacrifice and there is no doubt that they

will accomplish this. There is no means to counter it in any way. There will

be impediments and the sacrifice. This is the truth. I am telling you the

truth.” Thus, the residents of heaven heard Brihaspati’s words. Along with

Vasava, all the guardians of the worlds were filled with thoughts.

Surrounded by the extremely valiant ganas, Virabhadra remembered

Shankara in his mind and spoke to Indra and the other guardians of the

worlds. Virabhadra said, “O foolish ones! Expecting to receive a gift, all of

you arrived here. I will now give you a return gift.871 Come near me. I will

give you that avadana. O Shakra! O Shuchi!872 O Bhanu!873 O Shashin!874 O

lord of riches! O one with the noose in the hand!875 O Vayu! O Nirriti! O

Yama! O Shesha! O large number of gods! You are indeed discriminating.

O supreme among wicked ones! I will grant you avadana and satisfy you

now.” Addressing them in this way, full of rage, Virabhadra, foremost

among the ganas, immediately struck them with sharp arrows. All the gods,

Vasava and the other lords among gods, were struck by these arrows. They

fled in the ten directions.’”’

‘“‘When the gods and the guardians of the worlds had departed, with the

ganas, Virabhadra approached the sacrificial arena. All the rishis were

scared and wished to quickly inform Rama’s consort about this. Extremely

anxious, they spoke urgently. The rishis said, “O lord of devas! O Rama’s

consort! O Sarveshvara! O great lord! Please save Daksha’s sacrifice. There

is no doubt that you are the sacrifice. You are the one who performs the

sacrifice. The sacrifice is your form. You are the limb of the sacrifice. You

are the protector of the sacrifice. Please save this sacrifice. Protect it. Other

than you, there is no one who can protect it.” Hari heard the words uttered

by the rishis, who said them in fear. Vishnu wished to fight with

Virabhadra. The four-armed one armoured himself. In his hand, he wielded

the chakra as a weapon. Along with the immortals, the immensely strong

one emerged from the sacrificial arena. With the trident in his hand,

Virabhadra was surrounded by many ganas. He saw the great lord Vishnu,

armoured and desiring to fight. Seeing him, Virabhadra furrowed his

eyebrows and forehead. He faced him, the way the Destroyer faces a sinner,

or the lord of deer876 faces an elephant. Virabhadra, the crusher of enemies,

looked at Hari. Angry and surrounded by brave ganas, he swiftly spoke to

him. Virabhadra said, “O Hari! You have violated the pledge you made to

Mahadeva. How is it that your mind is full of insolence now? What has

happened to you? Do you possess the strength to violate Shri Rudra’s

pledge? Who are you? Who in the three worlds will save you? Why did you

come here? We do not know the reason for that. How did you become a

saviour of Daksha’s sacrifice? Please explain that. Have you not seen what

Dakshayani did? Have you not heard what Dadhichi said? You also came to

Daksha’s sacrifice to receive gifts. O mighty-armed one! Therefore, I will

give you avadana too. O Hari! I will use the trident to shatter your chest.

Why did you come into my presence? Who will save you now? I will bring

you down on the surface of the earth and burn you with fire. After burning

you, I will swiftly crush you now. O Hari! O evildoer! O worst among those

who have turned away from Mahesha! Do you not know about Shri

Maharudra’s purifying greatness? O mighty-armed one! Despite that, you

are stationed in front of me, desiring to fight. If you still wish to stand here,

I will convey you to the state you were formerly reduced to.” Hearing the

intelligent Virabhadra’s words, Vishnu, lord of gods, was pleased and

smiled as he spoke. Vishnu said, “O Virabhadra! Standing in front of you, I

will tell you. Listen. Do not speak of me as someone who has turned away

from Rudra. I serve Shankara. Earlier, for the sake of the sacrifice, Daksha

had repeatedly beseeched me. He did not know the truth and was firm in his

devotion towards karma. I am subservient to my devotees, just as

Maheshvara is. O father! Daksha is my devotee. That is the reason I have

come to this sacrifice. O brave one! O one who has originated from Rudra’s

rage! Listen to my pledge. Your energy is like that of Rudra. O lord! You

are the reservoir of great power. I will counter you. You can also counter

me. Whatever is going to happen, will happen. I will exhibit my valour.”

When Govinda said this, the mighty-armed one laughed. He said, “I am

extremely pleased that you are loved by our great lord.” Hence, Virabhadra,

foremost among the ganas, was extremely pleased and laughed. In words of

assurance, he humbly spoke the truth to the divinity Vishnu. Virabhadra

said, “O great lord! I said that to test your sentiments. I will now tell you

the truth. Please listen attentively. You are just like Shiva. Shiva is just like

you. O Hari! Following Shiva’s command, this is what the Vedas say. All of

us follow Shiva’s command. We serve Shankara. O Rama’s lord!

Nevertheless, urged, we speak to each other without affection.” Hearing

Virabhadra’s words, Achyuta laughed and addressed Virabhadra in the

following words. Vishnu said, “O immensely brave one! Without any

hesitation, fight against me. With your weapons striking me all over my

body, I will return to my own hermitage.” He ceased speaking and

armoured himself for the clash. Accompanied by his own ganas, the

immensely strong Virabhadra also armoured himself.’”’

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Chapter 89-3.2(37) (Destruction of the Sacrifice)

‘“Brahma said, ‘In the battle with Vishnu, the immensely strong

Virabhadra remembered Shankara, the remover of all hardships, in his

mind. The one who could crush all enemies mounted his divine chariot. He

took up his supreme weapons and roared like a lion. The powerful Vishnu

blew loudly on his own large conch shell, Panchajanya, delighting those on

his own side. Hearing the blare of the conch shell, devas who had

abandoned the field of battle and had fled earlier, returned again. Roaring

like lions, the powerful guardians of the world, together with Vasava,

fought against Virabhadra and his ganas. The duels between the ganas and

the guardians of the worlds were fearful. It was tumultuous and they roared

like lions. Shakra fought with Nandi and Anala with Ashman.877 The

powerful Kubera fought against Kushmandapati. Indra struck Nandi with

the vajra, which had one hundred spikes. Nandi used his trident to strike

Shakra back between the breasts. Those two powerful ones cheerfully

fought against each other. Wishing to defeat each other, Nandi and Shakra

struck each other in different ways. Full of anger, Shuchi struck Ashman

with a javelin. He also powerfully struck Pavaka back with a sharp trident.

Mahaloka, foremost among ganas, fought against Yama. In that tumultuous

clash, the brave one remembered Mahadeva and was happy. Chanda,

supreme among strong ones, approached Nirriti. He fought with his

supreme weapons and discomfited Nirriti. The immensely strong and brave

Munda was Varuna’s equal. He fought with an excellent spear and amazed

the three worlds. Vayu struck Bhringi with his greatly energetic weapon.

The powerful Bhringi struck Vayu back with a trident. The brave and

powerful Kushmandapati meditated on Maheshvara in his heart and clashed

against Kubera. The great leader of bhairavis878 was surrounded by a circle

of yoginis. She shattered all the devas and drank up their blood. It was

extraordinary. In a similar way, Kshetrapala also devoured the bulls among

gods. Kali also shattered and drank up the blood of many. At this, the

immensely energetic Vishnu, the slayer of enemies, started to fight. He

flung his chakra with great force, and it seemed to burn the ten directions.

Kshetrapala saw that the chakra was advancing with great force. The brave

and powerful one rushed to the spot and violently devoured it. Vishnu, the

destroyer of enemy cities, saw that the chakra had been devoured. He

seized the enemy by the throat and forced him to vomit it out. Having got

his own chakra back, the immensely honourable one, who alone preserves

the world, was filled with great rage. Angry, the immensely powerful one

picked up many kinds of weapons and fought against those brave ones. In

that great battle, Vishnu cheerfully fought against them. He exhibited his

terrible valour and hurled many tumultuous weapons. Bhairava and the

others fought a lot. The supremely energetic ones were angry and unleashed

many weapons. Seeing that they were fighting against the infinitely

energetic Hari, the powerful one879 withdrew from his own duel and fought

against him. Vishnu raised his greatly energetic chakra and consequently,

he fell down senseless. After this, Bhagavan Madhava fought against

Virabhadra. The clash between the two was extremely terrible and made the

body hair stand up. O sage! As a result of the powers of yoga of Vishnu,

lord of devas who lies down on the water, many brave warriors originated

from his body. Their number was innumerable. They were extremely

terrible and held conch shells, chakras and maces in their hands. They also

roared and fought against Virabhadra. These hordes were as powerful as

Vishnu and held many types of weapons. All of them were brave and as

radiant as Narayana. However, he remembered Lord Shiva and using his

trident, struck them and reduced them to ashes. As if playing in the field of

battle, the immensely strong Virabhadra then struck Vishnu on the chest

with a trident. O sage! Violently struck in this way, Purushottama Hari lost

his senses and fell down on the ground. A wonderful energy then arose

from the sacrifice, and it resembled the fire of dissolution. It was fierce and

consumed the three worlds, causing terror even among the brave. The

prosperous lord arose again, his eyes red with rage. The bull among beings

stood there, ready to strike with his chakra. That chakra was extremely

terrible, as radiant as the sun at the time of destruction. However, Lord

Shiva bestowed freedom from fear on Virabhadra and he was not distressed

in his mind. O sage! As a result of the powers of Shambhu, the lord of

maya, the immensely radiant chakra was numbed and did not move at all

from Hari’s hand. Virabhadra, leader of ganas, spoke to Vishnu. “Remain

stupefied in this fashion, like the summit of a mountain.” O Narada! In this

way, Vishnu was stupefied by Virabhadra. In his mind, the wielder of the

Sharnga bow recited mantras used to free oneself from stupefaction. In this

way, Rama’s lord was freed from the stupefaction. O sage! He angrily

seized his own Sharnga bow and arrows. O sage! However, in that very

instant, Virabhadra used three arrows to strike the Sharnga bow in Hari’s

hand and severed it into three parts. A voice told Vishnu that the radiance of

the great ganas was impossible to withstand. Knowing this in his mind, he

vanished from the spot. He got to know everything that was going to

happen, as a result of what Sati had done. It was impossible for anyone else

to tolerate. Therefore, he remembered the self-ruling Shiva, the lord of

everything, and returned to his own world. Suffering and grieving on

account of my son, I too went to Satyaloka. Extremely miserable, I

wondered about what I should do.’”’

‘“‘Vishnu, I, devas and sages departed. All those who were left at the

sacrifice were vanquished by the ganas. The sacrifice itself witnessed the

calamity and the destruction of the great sacrifice. Therefore, extremely

terrified, it assumed the form of a deer and fled. As it fled in the form of a

deer through the sky, Virabhadra seized it and sliced off its head. After this,

the brave one, the great gana, seized Prajapati Dharma, Kashyapa,

Arishtanemi, the lord of sages, along with his many sons, the sage Angiras,

Krishashva and Datta, bull among sages. He flung them down and kicked

them on their heads with his feet. Using the tips of his hands, the powerful

Virabhadra sliced off the tips of the noses of Sarasvati and the mother of

devas.880 The other devas and others were flung down on the surface of the

ground and crushed. His eyes were full of rage. Virabhadra crushed the

foremost devas and sages. Even after this, he was not pacified. He was like

the king of serpents, wrath easily roused. Virabhadra seized the enemy, just

as a maned lion seizes a forest elephant. He then looked around in various

directions, examining, “Who else is here?” Meanwhile, the powerful

Manibhadra uprooted Bhrigu. He kicked him on the chest with his feet and

tore off his beard. With great force, Chanda uprooted Pushan’s teeth. When

Hara had been cursed earlier, he had exhibited them in joy. In rage, Nandi

plucked out Bhaga’s eyes and flung them down on the ground. When

Daksha had uttered the words of the curse earlier, he had used these to wink

at him. The leaders of the ganas caused discomfiture to Svadha, Svaha,

Dakshina, Mantras, Tantras and others present there.881 In wrath, the ganas

showered down excrement and spread this over the sacrificial fires. Those

brave ganas rendered the sacrifice impure. Scared of these powerful ones,

Daksha had hidden himself inside the sacrificial alter. Virabhadra

commanded that he should be dragged out from there. He seized him by the

head and using a sword, tried to sever his head. However, because of his

powers of yoga, it could not be sliced off. He got to know that the head

could not be severed with any astra or shastra. Therefore, he kicked him in

the chest with his feet and used his hands to tear off the head. Daksha was

wicked and hated Hara. Virabhadra, foremost among ganas, flung his head

into the fire pit. As he wandered around, with the trident in his hand,

Virabhadra was radiant. The angry Ranaksha and Samvarta resembled

mountains and blazed. However, Virabhadra easily killed them. In rage, he

flung them into the fire, like moths hurled into a blazing fire. Virabhadra

saw that the foremost on Daksha’s side had been burnt. He roared in

laughter and the sound filled the three worlds. He was surrounded by a

prosperity that befits all heroes. A divine shower of flowers rained down

from Nandana882 on Virabhadra and his ganas. Fragrant and cool breezes

blew gently, bearing pleasant scents and causing happiness. At the same

time, excellent celestial drums were sounded. Having accomplished his

supreme task, the brave one returned to Kailasa as quickly as the sun, the

firm destroyer of all darkness. Seeing that Virabhadra had succeeded in his

task, Shambhu was pleased in his mind. Parameshvara made him the leader

of the valiant ganas.’”’

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Chapter 90-3.2(38) (Conversation between

Kshuva and Dadhichi)

‘Suta said, “Hearing the words of the infinitely intelligent Vidhatri,

Narada, supreme among brahmanas, was amazed and happily asked

again.”’

‘“Narada asked, ‘Daksha’s sacrifice was taking place in Shiva’s absence.

What was the reason for Hari and the gods to go there, where there was

bound to be dishonour? Please tell me. Did Hari not know about Shambhu’s

powers of dissolution? Like an ignorant person, why did he fight with the

ganas? I still have a doubt about this. O ocean of compassion! Please dispel

it. O lord! Please tell me about Shambhu’s conduct. It fills the mind with

enthusiasm.’”’

‘“Brahma replied, ‘O noble brahmana! Listen cheerfully to the conduct

of the one who wears the moon on his crest. What you have asked about

dispels every kind of doubt. In ancient times, Hari was cursed by the sage

and that made him lose his jnana. Therefore, to help Kshuva, he went to

Daksha’s sacrifice, along with the immortals.’”’

‘“Narada asked, ‘Why did Dadhichi, the excellent sage, curse Vishnu?

How did Hari harm him by helping?’”’883

‘“Brahma answered, ‘It is said that the extremely energetic King Kshuva

was born. He was the friend of Dadhichi, the immensely radiant Indra

among sages. In connection with austerities, there was a prolonged debate

between Kshuva and Dadhichi. This occurred in earlier times and caused a

great deal of harm. It is famous in the three worlds. Dadhichi was Shiva’s

devotee and knew the Vedas. He said, “Among the three varnas, there is no

doubt that brahmanas are the best.” King Kshuva heard the words of

Dadhichi, the great sage. He was confounded by the insolence of prosperity.

Kshuva replied, “In his body, a king holds the eight guardians of the world.

Therefore, a king is best. He is the lord of varnas and ashramas. The shruti

texts state that all devas exist in the king, who is supreme. O sage! Thus, I

am that divinity. Therefore, a king is superior to a brahmana. O Chyavana’s

son! Reflect on this.884 Therefore, I must not be disrespected and must be

worshipped in every possible way by you.” The excellent sage heard

Kshuva’s views. These were contrary to the shruti and smriti texts.

Bhargava was filled with great rage. O sage! The immensely energetic one

felt that his pride had been hurt and was angry. Dadhichi struck Kshuva on

the head with his left fist. Kshuva struck Dadhichi with the vajra and

severed him. After this, evil in intelligence, the lord of the world roared

angrily. Struck by the vajra, Bhargava fell down on the ground, dead.’”’

‘“‘When Kshuva did this, the extender of the Bhargava lineage

remembered Shukra.885 The yogi arrived at the spot where Dadhichi’s body

was lying down. Shukra joined the two parts that had been severed by

Kshuva. Bhargava886 joined the two parts, so that the body became as it had

been earlier. The foremost among Shiva’s devotees, the one who initiated

the knowledge about conquering death, then spoke to Dadhichi. Shukra

said, “O son! O Dadhichi! Worship the lord, Sarveshvara Shiva. Hear the

excellent Mahamrityunjaya mantra, stated in the shruti texts. I will state it

to you.887 ‘We worship Tryambaka, the father and lord of the three worlds.

He is the father of the three mandalas,888 Maheshvara of the three gunas. He

is in the three tattvas, the three fires and divides himself into three in

everything. He is in the three parts of the day, the three arms and divides

himself into three in everything. Mahadeva is in the three divinities. He is

the fragrance that enhances nourishment. He is everywhere in all beings. He

is the one who has created the three gunas. He is in the senses and in

everything else, devas and ganas. Like the fragrance in flowers, he is the

fragrance in gods. He is the lord of the immortals. He is the nourishment in

Prakriti. Therefore, Purusha and Prakriti are two. He is in Mahat and every

kind of transformation. He is in Vishnu, the grandfather and the sages. He is

in the senses of devas. Therefore, he is the one who enhances nourishment.’

O supreme among brahmanas! O one excellent in vows! O great sage! He

is the immortal divinity, Rudra. Therefore, worship him through deeds,

austerities, studying, yoga, dhyana, japa, truth and every other means. He is

the most subtle. He is himself the noose of death. Like a cucumber, the lord

is the cause of bondage and emancipation.889 It is my view the

Mritasanjivani mantra is the best.890 Follow the niyamas, remember Shiva

and happily perform japa with this. Day and night, drink water after using

this mantra to perform japa and offer oblations. If dhyana is performed in

Shiva’s presence, there is no fear from death. After having done nyasa and

everything else, follow the norms and worship Shiva. If the norms are

eagerly followed, Shankara is pleased. He is affectionate towards his

devotees. I will tell you about dhyana. Japa must be performed after

dhyana. Until the mantra ensures success through Shambhu’s powers, an

intelligent person will use it. ‘Along with Girija, I worship the three-eyed

one, the conqueror of death. Holding two pots of water in her two hands,

she sprinkles water on his head.891 She holds two other pots of water in her

two other hands. He holds a string of rudraksha beads, a deer and a lotus in

his hands. The moon on his head exudes nectar all over his body.’” Shukra

himself instructed Dadhichi, supreme among sages. O son! He remembered

Lord Shankara and returned to his own abode.’”’

‘“‘Hearing his words, the great sage, Dadhichi, remembered Shiva. Full

of great joy, he went to the forest to perform austerities. Having gone there,

he followed the norms and used Mahamrityunjaya mantra. He cheerfully

used that to perform japa. He remembered Shiva and tormented himself

through austerities. He used the mantra to perform japa for a very long time

and used austerities to worship Shankara. Using Mahamrityunjaya mantra,

he satisfied Shiva. Shambhu is affectionate towards his devotees. His mind

was pleased as a result of the japa. O great sage! Pleased, he manifested

himself in front of him. Seeing his own lord, Shambhu, the lord among

sages was delighted. Full of devotion, he prostrated himself in the proper

way. He joined his hands in salutation and praised him. O son! Shiva was

pleased at this and was pleased with the sage who was Chyavana’s son.

Extremely pleased, he said, “Ask for a boon.” Hearing Shambhu’s words,

Dadhichi, supreme among devotees, humbly joined his hands in salutation

and spoke to Shankara, who is affectionate towards his devotees. Dadhichi

answered, “O lord of devas! O Mahadeva! Please grant me three boons—

the vajra should be in my bones, I should be incapable of being killed and I

should never be distressed in any way.” Hearing these words, Parameshvara

was happy and granted him the three boons, agreeing to what Dadhichi had

said. Having obtained the three boons from Shiva, the great sage was

delighted. The one who followed the path of the Vedas quickly went to

Kshuva’s abode. He had obtained the excellent boons that he could not be

killed, the vajra would be in his bones and he would never be distressed. He

kicked the Indra among kings on the head with his feet. King Kshuva

became angry. In particular, he was insolent because Vishnu had shown him

his favours. He struck Dadhichi on the chest with the vajra. The vajra could

not destroy the great-souled Dadhichi. This was because of Paramesha’s

powers and Vidhatri’s son892 was amazed.’”’

‘“‘He quickly went to the forest and worshipped Hari Mukunda, Indra’s

younger brother.893 Because of Mahamrityunjaya mantra and because

Dadhichi served the one who was a refuge of the distressed, he had been

vanquished by him. Bhagavan Madhusudana was satisfied at his worship.

Astride Garuda, he showed himself before him in his divine form. Using his

divine sight, he saw the divinity, Janardana. He prostrated himself before

the one who was astride Garuda and praised him with eloquent words. He

praised the divinity who was the unconquerable lord, the one who was

worshipped by the lord of the gods and others. Full of devotion, he looked

at Janardana, prostrated his head and spoke to him. The king said, “O

Bhagavan! There is a brahmana known as Dadhichi. He is humble and

knows dharma. Earlier, he used to be my friend. But because of the powers

of Sarvesha Shankara, he cannot be killed in any possible way. He has

worshipped Mahadeva, the unblemished one who conquers death. In an

assembly, he dishonoured me and kicked me on the head with his left foot.

The great ascetic, Dadhichi, struck me with force. In his pride, he told me

that he is not frightened of anyone. O Hari! Having obtained the excellent

boon of conquering death, his insolence is unmatched.” Knowing that the

great-souled Dadhichi could not be killed, Hari remembered Mahesha and

his unmatched powers. Remembering this, Hari quickly spoke to Kshuva,

Vidhatri’s son. “O Indra among kings! Brahmanas have nothing to be

scared about. O lord of the earth! In particular, Rudra’s devotees have

nothing to fear. If I cause unhappiness to the brahmana, he will curse me

and the gods. O Indra among kings! As a result of his curse, I and the lords

of the gods will be destroyed at Daksha’s sacrifice. But I will rise up again.

O Indra among kings! Therefore, nothing will be achieved by undertaking

any sacrifice. O Indra among kings! I will make efforts so that you can

defeat Dadhichi.” Hearing what Hari had said, King Kshuva uttered words

of assent. Delighted, he remained there, anxious to achieve his mind’s

desire.’”’

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Chapter 91-3.2(39) (Clash between Vishnu and

Dadhichi)

‘“Brahma said, ‘Bhagavan is affectionate towards his devotees. To do

something for Kshuva, he assumed the form of a brahmana and went to

Dadhichi’s hermitage. The guru of the universe honoured the brahmana

rishi, Dadhichi, and spoke to him. To accomplish Kshuva’s task, he resorted

to deception and spoke to the Indra among Shiva’s devotees. Vishnu said,

“O Dadhichi! O brahmana rishi! O one engaged in worshipping Bhava, the

one without decay! I am asking you for a boon. You should grant it to me.”

Dadhichi, supreme among Shiva’s devotees, was thus entreated by the lord

of devas, who wished to accomplish Kshuva’s objective. He quickly

addressed Hari in these words. Dadhichi said, “O brahmana! I know what

you wish for. You have come here to accomplish Kshuva’s task. You are

Bhagavan Hari and have used your maya to come here in the form of a

brahmana. O lord of devas! O Janardana! Through the favours of Rudra, I

always possess knowledge about the three periods of time, the past, the

present and the future. O one who is excellent in vows! I know you as Hari

Vishnu. Give up this state of being a brahmana. You have been worshipped

by King Kshuva, who is deceitful in his intelligence. I know you as

Bhagavan Hari, who is affectionate towards his devotees. Abandon this

deceit. Remember Shankara and assume your own form. Since I am

engaged in worshipping Bhava, why should anyone be scared of me?

Basing yourself on the truth, you should make efforts to speak to me. With

my intellect addicted to remembering Shiva, I do not utter a lie. There is no

one in the universe I am scared of, devas, daityas or anyone else.” Vishnu

replied, “O Dadhichi! O one who is excellent in vows! All your fears have

been destroyed. This is because you are devoted to worshipping Bhava and

know everything. I bow down before you. At least once, you should say

that you are frightened. Because of my request, tolerate Kshuva, Indra

among kings.” Hearing Vishnu’s words, the great sage laughed. Dadhichi,

supreme among Shiva’s devotees, was fearless and replied. Dadhichi said,

“I do not have the slightest fear of anyone. This is directly because of the

powers of Shambhu, the wielder of Pinaka and the lord of devas.” Hearing

the sage’s words, Hari became angry. He raised his chakra and stood there,

wishing to burn down the excellent sage. However, the extremely terrible

chakra had no effect on the unperturbed brahmana. This happened because

of Isha’s powers, in the king’s presence. Seeing that the chakra had been

repulsed, Dadhichi smiled and spoke to Vishnu, who was himself the cause

behind existence and non-existence. Dadhichi said, “O Bhagavan Vishnu!

In ancient times, you made efforts and obtained the extremely terrible

chakra, known as Sudarshana. But this is Bhava Shambhu’s chakra, and it

will not kill me. O Bhagavan Hari! Be angry with me and use every kind of

weapon against me. Please make efforts to use brahmastra, arrows and

every other weapon.” Hari heard his words and saw that he was only

human, without any vigour. One by one, he angrily unleashed every

possible weapon. The devas lovingly sought to help Vishnu. With their

intelligence distorted, they fought against that single brahmana. From every

direction, they quickly hurled their own respective astras and shastras.

Shakra and others, on Hari’s side, hurled these on Dadhichi, with great

force. Remembering Shiva, Dadhichi grasped some kusha grass in his fist

and hurled this at all the devas. With the vajra in his bones, he could control

everyone. O sage! As a result of Shankara’s powers, that kusha in the sage’s

fist became a trident that blazed like the fire of destruction. It made up its

mind to burn down devas, with their weapons and their crests. Shiva’s

weapon blazed in every direction, surpassing the fire at the end of a yuga in

its radiance. There were various weapons that had been hurled by devas,

Narayana, the moon and others. All these prostrated themselves before the

crest of that weapon. With their valour destroyed, all devas and residents of

heaven fled.’”’

‘“‘Scared, Hari, supreme among those who used maya, alone remained

there. From his own body, Bhagavan Vishnu Purushottama created

hundreds of thousands of divine beings, who were just like him in

appearance. Those brave ones, Vishnu’s companions, also fought against

the solitary devarshi, Dadhichi, who possessed Shiva in his atman. In the

battle, he fought against those several companions of Vishnu. Dadhichi,

Shiva’s excellent devotee, violently burnt all of them down. Hari was

astounded at what the sage Dadhichi had done. The universe is his form,

and he is accomplished in the use of great maya. Hence, in Hari’s body,

Dadhichi, the excellent brahmana, directly saw thousands of devas and

other beings. There were crores of beings and crores of entities. There were

crores of eggs in the one whose body was the universe. Chyavana’s son saw

all these things there. He spoke to the lord Vishnu Jagannatha, the one

without origin who is praised by the universe. Dadhichi said, “O mighty-

armed one! Give up this maya. On reflection, this is only an illusion. O

Madhava! I also know of thousands of things that are impossible to

understand. Behold attentively and see the entire universe inside me. I will

bestow divine insight on you, and you will see yourself, Brahma and

Rudra.” Saying this, the sage showed him everything inside in his own

body. The entire body of Chyavana’s son was full of Shambhu’s energy and

the universe was inside him. Dadhichi, supreme among Shiva’s devotees,

remembered Shankara in his mind. The intelligent one was without fear. He

laughed and spoke to Vishnu, lord of devas. Dadhichi said, “O Hari! What

power do your maya or mantras have? Therefore, you should wish to fight

properly and make efforts without using these.” Vishnu heard the words of

the fearless sage, who was infused with Shambhu’s energy. He became

angry with the sage. Devas returned again to help the divinity Narayana,

who desired to fight against the powerful sage, Dadhichi. At this time,

Kshuva came to their presence. He restrained the one born from the lotus,

Hari and the gods and made them cease. He heard my words and those of

Hari. “The brahmana has not been vanquished. Go near the sage and

prostrate yourself before him.” Even more distressed, Kshuva went to the

lord of sages. He honoured Dadhichi and helpless, beseeched him. Kshuva

said, “O tiger among sages! Be pleased. You are the crest of Shiva’s

devotees. May Paramesha show his favours. He cannot be seen if one is in

the company of wicked people.” Hearing the words of the king and those of

the large number of gods, Dadhichi, ocean of austerities, showed them his

favours. However, the sage then saw Rama’s lord and others and his rage

agitated him. Remembering Shiva in his heart, he cursed Vishnu and the

others. Dadhichi said, “Devas, along with Indra of the gods, lords among

sages, the divinity Vishnu and his companions, will be burnt down by the

fire of Rudra’s rage.” Having cursed the gods in this way, the sage looked

towards Kshuva and spoke to him. “O Indra among kings! A supreme

brahmana deserves to be worshipped by devas and kings. O Indra among

kings! Brahmanas possess the strength of Vishnu’s powers.” Clearly stating

this, the brahmana entered his own hermitage. Kshuva honoured Dadhichi

and returned to his own home. Vishnu went to his own world and the gods

to wherever they had come from. Since then, that place has become a tirtha

and is known as Sthaneshvara.894 A person who goes to Sthaneshvara attains

sayujya with Shiva. O son! I have briefly told you about the dispute

between King Kshuva and Dadhichi and about how Brahma and Vishnu

were cursed that they would be without Shiva. If a person constantly recites

this account about the dispute between Kshuva and Dadhichi, he conquers

untimely death. When he dies, he goes to Brahma’s world. If a person

always recites this before entering a field of battle, he does not suffer fear of

death and is victorious.’”’

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Chapter 92-3.2(40) (Sight of Shiva)

‘“Narada said, ‘O Vidhatri! O immensely wise one! O Vidhatri! O one

who shows the path about Shiva’s tattva! You have made me hear the

wonderful account about Shiva’s pastimes. It is extremely wonderful. The

brave Virabhadra destroyed Daksha’s sacrifice and went to Mount Kailasa.

What happened after that?’”’

‘“Brahma replied, ‘The large number of devas and the sages were all

vanquished. With their limbs mangled by Rudra’s soldiers, they went to my

world. They bowed down before me, Svayambhu, and repeatedly praised

me. They specifically told me everything about their hardships. Hearing

their words, I suffered grief on account of my son. With my mind afflicted,

I anxiously thought. “What should be done? So as to ensure happiness of

devas, which task must be swiftly undertaken? How can Daksha be brought

back to life? How can the sacrifice of the gods be completed?” O sage! I

reflected on this in many kinds of ways and could not find any peace. Full

of devotion, I remembered Vishnu and obtained the appropriate jnana.

Therefore, with devas and sages, I went to Vishnu’s world. We bowed

down. Having bowed down, we praised him in many kinds of ways and

reported the hardship. “O lord of devas! O Rama’s consort! O Vishnu! O

one who ensures happiness for devas! We, devas and sages, have sought a

certain refuge in you. He was performing a sacrifice. Please make all the

gods and sages happy. Please act so that the sacrifice is completed.”

Hearing the words of me, Brahma, Rama’s lord, distressed in his mind,

remembered Shiva. With Shiva in his atman, he replied. Vishnu replied,

“An offence committed against an energetic person is not conducive to

welfare. Such an offence leads to many kinds of miseries. All the gods have

committed a crime against Parameshvara Shiva. O Vidhatri! They have

appropriated a share that belongs to another, that of Shambhu. With pure

minds, all of you must seek his favours. You should clasp Shiva’s feet and

obtain his supreme favours. When that divinity is angry, he destroys the

entire universe. With his command, the guardians of the world and the

sacrifice will be revived. Therefore, without any harsh words, one should

quickly seek to please the divinity. He will pardon the offence the extremely

evil-souled Daksha has committed, directed against his heart. O Vidhatri!

This is the great means, and the only one, to ensure peace. I think that

Shambhu must be satisfied. I am telling you the truth. I, you, the other gods,

the sages and those with bodies do not know his tattva and his measure. Nor

do we know the extent of his strength and valour. He rules himself and is

supreme. He is the paramatman. O Vidhatri! What other means can there be

to bring success to foolish ones who have opposed the supreme one? O

Brahma! Along with all of you, I will also go to Shiva’s abode. I have also

committed an offence against Shiva, and I will certainly seek forgiveness

from Girisha.” This is what Vishnu instructed me, Brahma, and the

immortals. Along with devas, he made up his mind to go to the

mountain.’”’

‘“‘With the immortals, sages and the lords of subjects, Hari Vishnu went

to that auspicious and supreme mountain, Shiva’s abode. This was a spot

that was greatly loved by the lord. It was constantly full of kinnaras, those

who were not humans, apsaras, yogis and siddhas. It was extremely lofty.

There were many kinds of jewels on the summits, and it was beautiful in

every direction. There were many colourful minerals and diverse trees and

creepers. It was populated by large numbers of many kinds of animals and

there were diverse birds. There were many waterfalls full of water,

frequented by celestial and siddha women. With those they loved, they

sported in the many lakes. There were many caves and summits. It dazzled

with many wild species of trees that were silvery in hue. It was populated

with large creatures, tigers and others, but they were devoid of any signs of

cruelty, infused with Sarvesha’s sentiments. It was divine and gave rise to

great wonder. Ganga originated from Sati’s region and made the place even

more sacred. The sparkling river emerged from Vishnu’s feet and purified

everything. Such was the mountain known as Kailasa, loved by Shiva. On

seeing it, devas, Vishnu and the others and the lords among sages were

filled with wonder. Near that place, they saw the beautiful city known as

Alaka. This was the sparkling and extremely divine city of Kubera, Rudra’s

friend. Near that, they saw the grove Sougandhika, full of every kind of

celestial tree. It was extraordinary. There were two divine and purifying

rivers that flowed outside it—Nanda and Alakananda. Even if one saw

these, sins were destroyed. Every day, celestial women came from their own

regions to bathe there and drink the waters. Full of desire, they sported there

with the men. The gods passed beyond the city of the lord of yakshas and

the grove Sougandhika. They reached Shankara’s vata tree. The tree

extended constant shade all around it but had no roots.895 It was one hundred

yojanas tall and there were no nests on it. It was devoid of heat. They saw

that extremely sacred, extremely purifying and beautiful tree. After this,

there was the divine place where Shambhu practiced yoga. It was excellent

and served by yogis. The vata tree was immersed in great yoga and could

only be seen by those desiring to seek refuge in moksha. Vishnu and the

other gods saw Shiva seated there. He was always happily served by

Vidhatri’s sons, great siddhas and Shiva’s devotees, who were themselves

the images of serenity and tranquillity. His friend, Kubera, the lord of

guhyakas and rakshasas, was also there. He was also specifically served by

his own ganas and their kin. Parameshvara’s radiant form was one desired

by ascetics. Shiva’s affection extended towards these well-wishers. With

bhasma and other things, he was extremely resplendent. O sage! You were

urging him by asking him excellent questions about jnana and he was

replying. He was seated on a seat made of kusha grass and all the virtuous

people heard. His left leg was placed over his right thigh and knee. A string

of rudraksha beads was in his hand and his other hand was in tarka-

mudra.896 Such was Shiva and Vishnu and the other gods saw him. All of

them quickly joined their palms in salutation and prostrated themselves. On

realizing that I and Vishnu had arrived, Rudra, the refuge of the virtuous,

arose. The lord lowered his head in greeting. Vishnu and all the other divine

beings paid obeisance at Shiva’s feet. They bent down, just as Vishnu does

to Kashyapa, the virtuous refuge of the worlds. The gods and Vishnu

showed every affection and spoke to him, worshipped by gods, siddhas, the

lords of ganas and maharshis.’”’

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Chapter 93-3.2(41) (Devas Praise Shiva)

‘“‘Vishnu and the others said, “O lord of devas! O Mahadeva! O lord

who has decreed the customs of the world! As a result of your compassion,

we know that you are the brahman, Ishvara Shambhu. O father! Why are

you confounding us through your supreme maya? O Parameshvara! You are

impossible to fathom and always delude men. Purusha and Prakriti are the

seed and the womb of the universe. However, you are beyond them. You are

the supreme brahman, impossible to reach through words and thoughts.

You are the one who weaves his strands and creates and protects the

universe, like a spider with its web. O Shiva! You sport with Shakti, who is

your own form. O Ishana! Full of compassion, you are the one who created

the sacrifice. You used Daksha as a strand. You are always the lord of the

three.897 You populated the worlds and established the ordinances, followed

by brahmanas accomplished in the path of the Vedas, pure, firm in their

vows and full of faith. O lord! Auspicious sacrifices bring happiness to the

doer and to others. Inauspicious acts can lead to benefits, mixed results or

adverse effects. You are the one who always bestows the fruits of every

karma. All the shruti texts have said that you are the source and lord of

fame. Those who only undertake extensive karma with wicked wishes are

inferior in intelligence. Full of jealousy, those foolish ones oppress others

with harsh words. O lord! Though such devas should be killed, you should

not slay them. You are Bhagavan Paramesha. O supreme lord! You should

show them compassion. We prostrate ourselves before Rudra, the serene

one. You are the brahman and the paramatman. You are Mahesha with the

matted hair. We prostrate ourselves before that great radiance. You are the

creator of the universe. You are the creator of the creator. You are the great-

grandfather. The three gunas are in your atman, but you are nirguna. You

are beyond Purusha and Prakriti. We prostrate ourselves before Nilakantha,

the creator and the paramatman. You are the universe. You are the seed of

the universe. You are the cause of bliss in the universe. You are Aumkara,

Vashatkara898 and the initiator of every enterprise. You are Hantakara and

Svadhakara. You are the one who always partakes havya and kavya. O one

who is devoted to dharma! How could you have broken up the sacrifice? O

Mahadeva! O lord! You do what is beneficial for brahmanas! How could

you have destroyed the sacrifice? You are the protector of brahmanas, cattle

and dharma. O lord! At the end, you are always the refuge of all beings. O

Bhagavan Rudra! You possess the splendour of an infinite number of suns.

We prostrate ourselves before you. We prostrate ourselves before Bhava,

the divinity who is in juices and water. We always prostrate ourselves

before Sharva, the fragrant one who exists in the form of the earth. We

prostrate ourselves before the extremely energetic Rudra, who exists in the

form of fire. O Isha! In the form of wind and touch, we prostrate ourselves

before you. We bow down. You are Pashupati. You are the performer of the

sacrifice. You are the creator. O Bhima! In the form of space and the

principle of sound, we prostrate ourselves before you. We prostrate

ourselves before Mahadeva, who is Soma and pravritti. We prostrate

ourselves before Ugra, who is the form of the sun, the yogi who undertakes

karma. We prostrate ourselves before the destroyer of Kala. We prostrate

ourselves before the wrathful Rudra. We prostrate ourselves before the

terrible Shiva, the auspicious Shankara. As Ugra, you control all beings. For

us, you are the auspicious. You cause yourself to pervade the universe. You

are the brahman. You are the destroyer of afflictions. You are Ambika’s

lord. We prostrate ourselves before Uma’s lord. You are Sharva, existing in

every form. You are Purusha, the paramatman. You are beyond

manifestations of cause and effect. You are the great cause. We prostrate

ourselves before the one who is born in many extensive forms in the world.

We prostrate ourselves before Nila, Nilarudra, Kadrudra and Prachetas. You

are the divinity who is Midushtama.899 We prostrate ourselves before the

one who is pervaded by rays. We prostrate ourselves before the one who is

the greatest. You always slay the enemies of devas. You are the extremely

energetic Tara, Sutara and Taruna. We prostrate ourselves before the

divinity with the tawny hair. We prostrate ourselves before Mahesha. You

are Shambhu of the devas. You are absolution. You are the paramatman.

We prostrate ourselves before the supreme one. We prostrate ourselves

before the one who is dark in the throat. You are golden. You are Paresha.

We prostrate ourselves before the one who has a golden body. You are

Bhima, terrible in form. You are engaged in terrible deeds. You smear your

body with bhasma. The rudraksha is your ornament. We prostrate ourselves

before the short one, the tall one. We prostrate ourselves before the one who

is a dwarf. We prostrate ourselves before the divinity who can kill from a

distance. We prostrate ourselves before the one who can kill from the front.

You possess a bow and a trident. We prostrate ourselves before the one who

wields a mace and a plough. To destroy daityas and danavas, you wield

many kinds of weapons. We prostrate ourselves before Sadya, Sadyarupa

and Sadyojata. We prostrate ourselves before Vama, Vamarupa and

Vamanetra. We prostrate ourselves before Aghora, Paresha and Vikata. You

are Tatpurusha, the protector and the ancient Purusha. You are the one who

bestows the purusharthas. You are the one who follows vows. You are

Parameshthi. We prostrate ourselves before Ishana. We prostrate ourselves

before Ishvara. We bow down. You are the brahman. Your form is the

brahman. We prostrate ourselves before the one who is himself the

paramatman. For all those who are wicked, you are fierce and control them.

For us, you are auspicious. You are the one who swallowed the kalakuta

poison and protected devas and others. You are Vira, Virabhadra, one who

wields the trident and protects the brave. You are the great Mahadeva. We

prostrate ourselves before Pashupati. Valour is your atman. You are

excellent learning. You are Srikantha, wielder of Pinaka. We prostrate

ourselves before the infinite one. We prostrate ourselves before the subtle

one. You are the death of anger. You are the supreme Paramesha. You are

greater than the greatest. We prostrate ourselves before the pervasive one

who is greater than the greatest. We prostrate ourselves before the one

whose form is the universe. We prostrate ourselves before Vishnukalatra,

Vishnukshetra, Bhanu, Bhairava, Sharanya, Tryambaka and Viharin. You

are Mrityunjaya. You are grief. You are the three gunas. The gunas are in

your atman. The sun and the moon are your eyes. You are the bridge behind

every cause. You are the one who pervades the entire universe with your

energy. You are the supreme brahman. You are without transformation. You

are consciousness, bliss and illumination. O Maheshvara! All the gods, with

Brahma, Vishnu, Indra, the moon and others as the foremost and all the

sages originate in you. Since you divide the radiance in your body into eight

different parts, you are known as Ashtamurti.900 You are the original Isha,

full of compassion. The wind blows because it is scared of you. The fire

burns because it is scared of you. The sun heats because it is scared of you.

Because it is scared of you, death rushes around everywhere. You are an

ocean of compassion. O Mahesha! Please be pleased with us. O

Parameshvara! Please save us. You have always saved us from calamities.

We are insensible. O protector! O ocean of compassion! We have always

been protected by you. O Shambhu! In that way, please save us now from

many kinds of fears. O protector! Please show us your favours quickly and

save the sacrifice and Daksha Prajapati. O Durga’s lord! It is incomplete.

Please restore Bhaga’s eyes. Let the performer of the sacrifice come back to

life. Let Pushan’s teeth grow back. Let Bhrigu’s beard be as it used to be

earlier. O Shankara! Devas and others have had their bodies mangled,

through weapons and stones. Through your favours, let all of them be

healthy. O protector! You will get a complete share. Vasishtha, the

performer of the sacrifice, will earmark a share of the sacrifice as belonging

to Rudra. There will never be a violation of this.” Stating this, along with

Prajesha,901 Ramesha joined his hands in salutation and prostrated himself

on the ground like a rod, seeking forgiveness.’”’

OceanofPDF.com

Chapter 94-3.2(42) (End to Daksha’s Misery)

‘“Brahma said, ‘Brahma’s lord,902 Prajesha and all the sages entreated

Shambhu in this way. Parameshvara was pleased. The ocean of compassion

smiled and comforted Vishnu and the other devas. Showing a great favour,

Paramesha replied. Shri Mahadeva said, “O excellent gods! Listen

attentively to my words. O ones! You have indeed spoken the truth. I have

always tolerated your wrath. I do not describe, or think about, sins

committed by children. I wield the rod of chastisement over those who are

overwhelmed by my maya. I did not cause the breaking up of Daksha’s

sacrifice. If a person hates others, this invariably happens to the person. One

must never act so that there is suffering to others. If a person hates others,

that effect is felt on the person himself. At the sacrifice, Daksha’s head was

severed. Let him have the head of a goat. With restored eyes, Mitra903 will

be able to behold his share of the sacrifice. O sons! Pushan used his teeth to

devour food offered at sacrifices. However, he will now perform sacrifices

with broken teeth. I have spoken the truth. Bhrigu opposed me. Let him

have a goat’s beard. I will restore their natural bodies on devas who

opposed me. Let the arms of the Ashvins and the hands of Pushan act as

mounts for the other adhvaryus. Since I am pleased with you, I have spoken

thus.” Full of compassion, Paramesha said this and ceased. He is the

overlord and divinity of all mobile and immobile objects. He is the one who

ensures the following of the Vedas. All the gods heard what Shankara had

said. Along with Vishnu, all of them were content and uttered words of

praise.’”’

‘“‘Shambhu summoned me, Vishnu, gods and rishis. Full of joy, we

proceeded again to the sacrifice of the gods. At Shambhu’s request, Vishnu

and the other gods went to Kanakhala, to Prajapati’s sacrificial arena.

There, Rudra saw what Virabhadra had done. The sacrifice, and specifically

devas and rishis, had been destroyed. In the field of battle, Svaha, Svadha,

Pushti,904 Tushti, Dhriti, Sarasvati, all the other rishis, ancestors, fires and

many others, yakshas, gandharvas and rakshasas—had been mutilated,

wounded and killed. He saw that the sacrifice was also like that and

summoned Virabhadra, the extremely brave leader of ganas. The lord

smiled and spoke to him. “O Virabhadra! O mighty-armed one! What have

you done here? O son! You have swiftly imposed a great punishment on

devas, rishis and others. O son! Quickly bring Daksha here. He is the one

who undertook an inauspicious sacrifice and brought about such

consequences.” When Shankara said this, Virabhadra swiftly brought the

headless torso and flung it down in front of Shambhu. Shankara, who brings

welfare to the worlds, saw that the torso was without a head. O supreme

among sages! He laughed and spoke to Virabhadra, who was standing in

front of him. “Where is the head?” Thus addressed, the lord Virabhadra

replied, “O Shankara! I have offered the head as an oblation into the fire.”

Hearing Virabhadra’s words, the lord Shankara affectionately told devas to

do what he had already told them earlier. Everything was done exactly as

Bhagavan Bhava had said. I and Vishnu quickly told Bhrigu and the others.

A sacrificial animal was tethered to the sacrificial post. Following

Shambhu’s excellent instruction, that goat’s head was joined to Prajapati’s

torso. After the head had been fixed, Shambhu cast a favourable glance and

Prajapati instantly got back his life, as if he had been asleep. When he got

up, he saw Shambhu, the ocean of compassion, in front of him.’”’

‘“‘Daksha’s intelligence was pleasant now. He stood there affectionately

now, with his mind extremely happy. Earlier, his mind had been tainted by

great enmity towards Hara. But as he looked at Shiva now, it was as clear as

the autumn moon. He wished to praise Bhava. But as a result of his love, he

was incapable. He was incapacitated because of his anxiety. Besides, he

remembered his daughter. Full of shame, but with a delighted mind, Daksha

eventually prostrated himself and praised Shiva Shankara, who brings

welfare to the worlds. Daksha said, “I prostrate myself before the divinity

who bestows boons and deserves to be worshipped. The eternal Maheshvara

is a reservoir of jnana. I prostrate myself before Ishvara Hara, the lord of

devas. He always bestows excellent happiness and is the only relative the

universe possesses. I prostrate myself before the lord of the universe. The

universe is his form. He is ancient. The brahman is a form of his own

atman. I prostrate myself before Sharva Bhava, the one who conceives the

world. He is greater than the greatest. I bow down before Shankara. O lord

of devas! O Mahadeva! Please show me your compassion. I prostrate

myself before you. O Shambhu! O ocean of compassion! Please pardon my

offence now. O Shankara! Under the pretext of chastising me, you have

shown me a favour. I was crooked and foolish in intelligence. I did not

understand your tattva. I have now got to know your tattva. It is my view

that you are above everyone else. Vishnu, Brahma and the others serve you.

O Maheshvara! You are known through the Vedas. For the virtuous, you are

a kalpavriksha. Against the wicked, you always wield the rod of

chastisement. You are the self-ruling paramatman. You bestow the desired

boons on devotees. From your mouth, you created brahmanas first, so that

they might uphold learning, austerities and vows and comprehend the truth

about the atman. You are like a cowherd who protects animals. You take up

the rod against the wicked. You are the one who protects the ordinances. O

Parameshvara! In the form of abusive words, I have pierced you with

arrows. Consequently, immortals who are favourably disposed towards me

were distressed. You are Bhagavan Shambhu, the friend of the afflicted.

You are greater than the greatest. O one who is affectionate towards

devotees! You are satisfied through the extensive deeds you yourself

undertake.” Full of humility, Prajapati praised Mahesha Shankara, the great

lord who brings welfare to the worlds, in this way. Pleased in his mind,

Vishnu also praised Vrishadhvaja. His voice choked with tears. He joined

his hands in salutation and prostrated himself properly. Vishnu said, “O

Mahadeva! O Mahesha! O one who is the cause of favours to the worlds!

You are the supreme brahman. You are the paramatman. You are the friend

of the afflicted. You are an ocean of compassion. You pervade everything.

You follow your own inclinations. O lord! Your fame is known through the

Vedas. You have shown us every kind of benevolent favour. Daksha is my

devotee. Earlier, he was crooked and criticized you. O Mahesha! Since you

are indifferent, you should pardon that now. O Shankara! In my folly, I also

committed an offence against you. I took his side and fought against

Virabhadra and the ganas. You are the lord. You are the supreme brahman.

O Sadashiva! I am your servant. Like a father does, I should always be

nurtured by you.” Brahma said, “O lord of devas! O Mahadeva! O lord who

is an ocean of compassion! You are the self-ruling paramatman. You are the

undecaying Paramesha, without a second. O divinity! O Ishvara! You have

shown a favour to my son. You did not consider the disrespect shown

towards you. Please save Daksha’s sacrifice. O lord of devas! Please be

pleased. Please counter every curse. You are the one who kindles

understanding in me and urges me. You are also the one who counters.” O

great sage! Mahesha was praised in this supreme way. I joined my hands in

salutation and lowered my head in humility. Shakra and the other devas and

the guardians of the worlds, excellent in intelligence, praised the divinity

Shankara, whose pleasant face was like a lotus. Similarly, pleased in their

minds, all the devas, siddhas, rishis and lords of subjects cheerfully praised

Shankara. So did the minor gods, the assistant priests and brahmanas. Full

of great devotion, they prostrated themselves and praised him separately.’”’

OceanofPDF.com

Chapter 95-3.2(43) (Arranging Daksha’s

Sacrifice)

‘“Brahma said, ‘Ramesha, I, gods and rishis praised him in this way and

so did the others. Mahadeva was pleased. Shambhu cast a glance of

compassion towards the rishis and gods. He comforted Brahma and Vishnu

and spoke to Daksha. Mahadeva said, “O Daksha! O Prajapati! I am pleased

with you. Listen to my words. Though I am self-ruling and the lord of

everything, I am always under the control of my devotees. There are four

kinds of people, virtuous in deeds, who always worship me. O Daksha

Prajapati! A succeeding category is superior to a preceding one. They are—

the afflicted, the inquisitive, those who desire artha and as the fourth, those

who possess jnana. The first three are ordinary, while the fourth is special.

Therefore, it is said that I love a person with jnana the most. There is no

one who is loved more by me. This is the truth. I am telling you the truth. A

person who possesses jnana, knows about the atman and is accomplished in

Vedanta and the shruti texts, can reach me. Those who are limited in

intelligence endeavour to reach me without jnana. Foolish men are addicted

to karma and seek to obtain me through Vedas, sacrifices, donations and

austerities. They never succeed. You wished to cross over samsara through

karma alone. That is the reason I was angered and caused the destruction of

your sacrifice. O Daksha! From now on, think of me as Parameshvara.

Possess supreme jnana in your intellect and then control yourself and

undertake karma. O Prajapati! In addition, with virtuous intelligence, listen

to my words. For the sake of dharma, I will tell you about this secret. I will

tell you about saguna. Brahma, Vishnu and I are the supreme cause behind

the universe. But in my atman, I am Ishvara. I am the witness. I am the one

who sees, devoid of attributes. O sage!905 I enter my own maya, which

consists of the gunas. I create, preserve and destroy the universe and

assume descriptions appropriate to the tasks. However, I am supreme and

without a second. My atman is only that of the brahman. The ignorant see

differences in the entities, Brahma, Ishvara and so on. A man does not

regard his head, hands and other limbs as separate from his own self. Those

who are immersed in me do not see differences in beings. O Daksha! If a

person sees that the three divinities exist in the atmans of all beings and that

they are one, he obtains peace. If a person, worst among men, possesses

intelligence that differentiates between the three divinities, he resides in hell

for as long as the moon and stars exist. A discriminating person who is

immersed in me worships all devas. He obtains the jnana that leads to

eternal emancipation. Without devotion towards Vidhatri, there cannot be

devotion towards Vishnu. Without devotion towards Vishnu, no devotion

towards me is generated.” The lord Shankara, the lord of everything, spoke

in this way. Everyone present there heard the words uttered by the one who

shows compassion. “If Hari’s devotee criticizes me, or if Shiva’s devotee

criticizes him, both of them will be cursed and will never obtain the truth.”

Mahesha’s words brought happiness. O sage! Hearing his words, everyone

present there, gods and sages, were delighted. Daksha was extremely happy

and became devoted to Shiva. Along with his family, the gods and others,

he formed the view that Shiva was the lord of everything. They praised

Shambhu, the paramatman. Shambhu, satisfied in his mind, bestowed

boons on them.’”’

‘“‘Serene in his intelligence, Daksha, Shiva’s devotee, quickly performed

japa to Shiva. O sage! Through Shiva’s favours, the sacrifice was

completed. He gave shares to all the gods and a complete share to Shiva.

Having obtained Shambhu’s favours, he donated to brahmanas. Following

the norms, the great task of devas was completed. Along with the ritvijas,

Daksha Prajapati completed everything in the proper way. O lord among

sages. In this way, Daksha’s sacrifice was completed through the favours of

Shankara, who is a form of the supreme brahman. All the devas and rishis

praised Shankara’s fame. Content and full of great joy, they returned to their

own respective abodes. Vishnu and I were filled with great delight and

returned happily to our own respective abodes. We sang about Shambhu’s

extensive glory, which always brings everything that is auspicious. Daksha

affectionately honoured Mahadeva, the goal of the virtuous. Extremely

happy, with his own ganas, he returned to Mount Kailasa. Having returned

to his own mountain, Shambhu remembered his beloved Sati. He told the

most important of his ganas about her account. Having spoken about her

account, the one who possessed jnana spent a long period of time.

However, the lord then resorted to the path followed by ordinary people and

desired to see her. O sage! The lord never follows wrong policy. He is the

supreme brahman and the goal of the virtuous. How could he be deluded?

How could he grieve? How could be suffer from such great aberration? I, or

Vishnu, can never know the truth about this, nor can others, like sages,

devas, humans and yogis. This is Shankara’s infinite greatness, impossible

for even the learned to comprehend. Through his favours, without any

effort, a devotee, full of true devotion, can get to know. There is not the

least bit of aberration in Shiva, the paramatman. By following this kind of a

path, he merely instructs the worlds. O sage! By reading this, or hearing it,

all the intelligent people in the world obtain a virtuous destination and

divine and excellent happiness in the world hereafter. Thus, Dakshayani

Sati gave up her own body. She was born again, as the daughter of the

Himalayas and his wife, Mena. This is famous. She again performed

austerities and obtained Shiva as her husband. Shivaa became Gouri.

Beautiful in her limbs, she engaged in wonderful pastimes with him. I have

thus described the extremely wonderful account of Sati’s conduct. This is

divine and bestows objects of pleasure and emancipation. It confers

everything that is desired. This unblemished account is sacred and

supremely purifying. It bestows the fruits of heaven, fame, a long life and

sons and grandsons. O son! Full of devotion, men who listen to it, or full of

faith, make it heard, accomplish every kind of karma. In the world

hereafter, they obtain the supreme destination. If a person reads or teaches

this auspicious account, he enjoys every object of pleasure. At the end of

these pleasures, he obtains emancipation.’”’

This ends Sati Khanda.

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Parvati Khanda

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Chapter 96-3.3(1) (Himachala’s Marriage)

‘“Narada asked, ‘O Brahma! After Devi Dakshayani Sati gave up her

body in her father’s sacrifice, how did the mother of the universe become

the daughter of the mountain? How did she undertake fierce austerities and

obtain Shiva as a husband? I am asking you this specifically. Please explain

it completely to me.’”’

‘“Brahma replied, ‘O tiger among sages! Listen to Shivaa’s excellent

account. It is divine and supremely purifying. It is auspicious and destroys

every sin. Devi Dakshayani Parameshvari, in her pastimes, was happily

sporting in the Himalayas with Hara. At that time, Mena, loved by

Himachala,906 knew that she would become her daughter. Therefore, like a

radiant mother, she wished to nurture her with every kind of nourishment.

Parameshvari Dakshayani went to her father’s sacrifice and angry, gave up

her own body. O sage! At that time, Mena, loved by Himachala, desired to

worship Devi, who resides in Shiva’s world. Sati’s heart desire was, “I will

become her daughter.” Having given up her body, her mind was determined

to become the daughter of the Himalayas. When the time arrived, Devi Sati,

praised by all devas, who had given up her body, happily became Menaka’s

daughter. Named Parvati, instructed by Narada, Devi went through

austerities that were impossible to tolerate and again obtained Shiva as a

husband.’”’

‘“Narada said, ‘O Brahma! O Vidhatri! O immensely wise one! O

supreme among eloquent ones! Please tell me about Menaka’s origin,

marriage and conduct. Devi Sati was born as Menaka’s daughter. Therefore,

she is blessed. That lady, devoted to her husband, is blessed and should be

revered by everyone.’”’

‘“Brahma replied, ‘O sage Narada! Hear about the origin, marriage and

conduct of Parvati’s mother. It is sacred and enhances devotion. In the

northern region, there are the great Himalayas, lord of mountains. O best

among sages! That mountain is greatly energetic and enjoys prosperity. It is

famous in two forms, divided as mobile and immobile. I will briefly

describe his own subtle form. He is embedded and stationed, extending

from the eastern to the western ocean. He is beautiful and is the reservoir of

many jewels. He is like a measuring rod on earth. He is full of many kinds

of trees and there are diverse colourful summits. He is frequented by lions,

tigers and other animals. Many happy ones always reside there. He is fierce,

the reservoir of snow. He is colourful, with many kinds of wonders. He is

resorted to by devas, rishis, siddhas and sages and he is loved by Shiva.

There are places for austerities. Pure in his atman, he is great-souled and

purifying. He bestows success in austerities. He is the store of many

auspicious minerals. Such is his beautiful and divine form, handsome in all

his limbs. He is the untransformed portion of Vishnu. He is the emperor

over all kings among mountains and is loved by the virtuous. To establish

his lineage, extend dharma and with a desire to enhance the welfare of

devas and ancestors, the mountain wanted to marry. At that time, devas

thought about all their selfish interests. O lord among sages! They

approached the divine ancestors and spoke to them lovingly. The devas

said, “O ancestors! Pleased in your minds, all of you listen to our words. If

you wish to accomplish the task of devas, you must quickly do this. Your

eldest daughter is named Mena and she is auspicious in form.907 With a

great deal of happiness, get her married to the great mountain, the

Himalayas. In this way, there will be great gains to everyone. At every step,

your miseries and those of the immortals will be destroyed.” Hearing these

words, the ancestors remembered how their daughters had been cursed and

replied in words of assent. Following the excellent rites, their bestowed

their daughter, Mena, on the Himalayas. There were great festivities on the

occasion of this auspicious marriage. Hari and other devas, the sages and

everyone else arrived there, remembering Vamadeva and fixing their minds

on Bhava. They organized festivities and gave away many kinds of

donations. They praised the divine ancestors and also praised Himachala.

All the devas and lords among sages were filled with great delight.

Thereafter, remembering Shiva and Shivaa, they returned to their own

respective abodes. Having obtained wonderful gifts and having obtained his

beloved in a marriage, the lord of mountains happily returned to his own

residence. O lord among sages! I have lovingly described to you the

excellent marriage that took place between Mena and the Himalayas. This

brings happiness. What else do you want to hear?’”’

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Chapter 97-3.3(2) (An Earlier Account)

‘“Narada said, ‘O Vidhatri! O wise one! Now, full of affection, please

tell me about Mena’s origin. Please dispel my doubt and also tell me about

the curse.’”’

‘“Brahma replied, ‘O Narada! O noble son! O greatly intelligent one!

Along with the sages, lovingly use your sense of discrimination to hear

about Mena’s origin. I will tell you. O sage! Earlier, I have told you about

my son, known by the name of Daksha. For purposes of carrying forward

creation, sixty daughters were born to him. He had them married to

Kashyapa and other grooms. O Narada! You know all that. Now listen to

what I will tell you now. Among them, the daughter known as Svadha was

bestowed on the ancestors. She had three extremely fortunate daughters and

they were the embodiments of dharma. O lord among sages! Hear their

sacred names. These are extremely auspicious and always remove every

kind of impediment. The eldest daughter was named Mena. Dhanya was the

one in the middle and Kalavati was the youngest. All these were born

through the mental powers of the ancestors, they were not born from the

womb. However, following the customary practice, they were regarded as

Svadha’s daughters. When people utter their excellent names, they obtain

everything that they wish for. These mothers of the world are always

supremely worshipped by the world. They are supreme yoginis, reservoirs

of jnana. They could go anywhere in the three worlds.’”’

‘“‘O lord among sages! On one occasion, the three sisters went to

Shvetadvipa, desiring to see Vishnu’s world.908 They prostrated themselves

before Vishnu and full of devotion, praised him. Obeying his command,

they remained there, where a great assembly was taking place. O sage! At

that time, Brahma’s siddha sons, Sanaka and the others, went there. They

bent down before Hari and praised him. Obeying his command, they

remained there. Seeing Sanaka and the other sages, everyone present

quickly got up. They bent down and honoured the ones who are worshipped

by devas and others in the worlds. O sage! However, deluded, the three

sisters did not stand up. Because of destiny and paramatman Shankara’s

maya, they were rendered immobile. Shiva’s great maya confounds all the

worlds. Everyone in the universe is subservient to it and this is known as

Shiva’s wish. It has many names and is spoken of as prarabdha.909 But it is

nothing other than Shiva’s wish. There is no need to think about this.

Having come under its subjugation, they did not show any respect and only

remained there, surprised. Sanaka and the other lords among sages saw the

state they were in. Though they possessed jnana, they succumbed to great

and intolerable rage. Sanatkumara, lord among yogis, was confounded by

Shiva’s wish and spoke angrily. He invoked a curse as punishment.

Sanatkumara said, “Because of your pride, you did not get up and bow

down to us. Since you were deluded by human sentiments, you will go far

away from heaven. Your jnana was deluded. Hence, you will become

human women. Reflecting the power of your own deeds, you will reap this

kind of fruit.” Hearing this, the three virtuous ones were extremely

surprised. They lowered their heads and fell down at his feet. The daughters

of the ancestors said, “O noble sage! You are an ocean of compassion. You

should be pleased with us now. We were foolish and did not prostrate

ourselves before you. There was no thought behind this. O brahmana! O

great sage! We have reaped the consequence. It is not our fault. Please show

us your favours, so that we can return to heaven again.” O son! Hearing

their words, the sage spoke. Pleased in his mind, Shiva’s maya also urged

him to lift the curse. Sanatkumara replied, “O three daughters of the

ancestors! Listen to my words with happy minds. My words will destroy

your misery and bring you happiness in every possible way. The eldest one

will become the beloved wife of the Himalayas, the mountain that is

Vishnu’s portion. Parvati will be her daughter. The second, Dhanya, will be

a yogini and will be Janaka’s beloved. Mahalakshmi will be her daughter,

under the name of Sita. The youngest, Kalavati, will be the beloved of

Vrishabhana, the vaishya. At the end of dvapara yuga, Radha will be her

daughter. As a result of a boon bestowed by Parvati, along with her

husband, yogini Menaka will go to Kailasa, the great destination, in her

body. Siradhvaja, born in Janaka’s lineage, will be blessed with Sita.910 He

will be jivanmukta and a great yogi. He will go to Vaikuntha. Kalavati will

enjoy herself with Vrishabhana. She will be a jivanmukta and there is no

doubt that, along with her daughter, she will go to Goloka. Without a

calamity, how does one achieve greatness anywhere? For those with good

karma, the misery goes away and that power leads to happiness that is

extremely difficult to obtain. All of you, daughters of the ancestors, will

enjoy yourselves in heaven. As a result of seeing Vishnu, your karma has

been exhausted.” Having said this and having lost his rage, the lord among

sages spoke again. In his mind, he remembered Shiva, who bestows jnana

and confers objects of pleasure and emancipation. “Affectionately, listen to

something else. My words always ensure happiness. You will be blessed

and loved by Shiva. You will be instantly revered and worshipped. Mena’s

daughter will be Parvati, the Devi who is the mother of the universe.

Having undertaken austerities that are extremely difficult to tolerate, she

will become Shambhu’s beloved. Dhanya’s daughter, known as Sita, will

become Rama’s wife. Adopting the practices of the world, she will enjoy

herself with Rama. Kalavati’s daughter, Radha, is one who directly resides

in Goloka. She will become Krishna’s wife and will be bound to him in love

that will remain a secret.” After saying this, the illustrious sage,

Sanatkumara, was praised and along with his brothers, vanished from the

spot. O son! The three sisters, daughters born to the ancestors through their

mental powers, were freed from their sins. Having obtained happiness, they

swiftly returned to their own abode.’”’

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Chapter 98-3.3(3) (Prayer to Devi)

‘“Narada said, ‘O Vidhatri! O wise one! O immensely intelligent one! O

supreme among eloquent ones! O great and virtuous guru! What happened

after this? You have described an extraordinary account, about what

happened to the auspicious Mena earlier. I have heard the complete account

about the excellent marriage. After having married Mena, what did the

mountain do next? Please tell me that. How was Parvati, mother of the

universe, born? How did she undertake intolerable austerities and obtain

Hara as her husband? Please tell me all this and Shankara’s fame in

detail.’”’

‘“Brahma replied, ‘O sage! Listen lovingly to Shankara’s excellent and

auspicious fame. If one hears this, a person who kills a brahmana is

purified and obtains everything that he desires. O Narada! After marrying

Mena, when the mountain returned home, there were great festivities in the

three worlds. Himachala was also greatly pleased and arranged for supreme

festivities. With a virtuous intelligence, he performed supreme worship of

brahmanas and many kinds of relatives. All the brahmanas were satisfied

and pronounced excellent benedictions. They returned to their own

respective residences and so did the many kinds of relatives and others.

With Mena bringing happiness to the home, Himachala was extremely

happy and amused himself in Nandana and other groves and other excellent

spots. O sage! Meanwhile, devas, Vishnu and all the others, and the great-

souled sages approached the mountain. Seeing that devas had come, the

mountain happily prostrated himself. Full of devotion, he followed the

norms and praised them greatly. He lowered his head and joined his hands

in salutation. He devotedly praised them. The great mountain’s body hair

stood up and he shed tears of joy. Extremely happy and pleased in his heart,

Himalaya mountain prostrated himself. O sage! Having prostrated himself,

he spoke to Vishnu and the other gods. Himachala said, “Today, my birth

has been rendered successful. My great austerities have been rendered

successful. Today, my jnana has been rendered successful. All my rites

have been rendered successful today. I have been blessed today. My entire

dominion is blessed. My family is blessed. There is no doubt that my wife

and everyone else is blessed. All of you have collectively come here,

together. Take me to be your own servant and affectionately tell me about

your command.” Hearing the great mountain’s words, the gods, Hari and

the others, were happy. They thought that their own task would be

accomplished and spoke. The devas said, “O Himachala! O immensely wise

one! Listen to our beneficial words. All of us will happily tell you about the

reason why we have come. O mountain! The mother of the universe was

Daksha’s daughter earlier. Having become Rudra’s wife, she sported on

earth for a very long time. When her father dishonoured her, Sati

remembered her own pledge. The mother gave up her body and returned to

her own abode. O Himalaya mountain! This is known in the world, and you

know it too. As a result of this, there will be a great gain to the large

number of devas. In every way, all the gods will be under your control.”

Hearing the words of Hari and the other gods, the lord of mountains was

pleased in his mind and agreed, speaking to them affectionately. With a

great deal of love, they instructed him about the proper method.’”’

‘“‘They themselves went and sought refuge with Uma, Shankara’s wife.

They remained in an excellent spot, and controlling their minds,

remembered the mother of the universe. The gods prostrated themselves

and devotedly praised her in many kinds of ways. The devas said, “O Devi

Uma! O mother of the universe! O one who resides in Shiva’s world! O

Sadashiva’s beloved! O Durga! O Maheshvari! We prostrate ourselves

before you. You are Shri. You are Shakti. You are the one who purifies. You

are serene. You are supreme nourishment. You are pure. You are Mahat.

Your form is not manifest. Full of devotion, we prostrate ourselves before

you. O Shivaa! O one who ensures auspiciousness! O pure one! O gross

one! O subtle one! O refuge! You are delighted with inner learning and

good learning. We prostrate ourselves before you. You are faith. You are

fortitude. You are prosperity. You are inside everything. Your radiance

enters the sun. You yourself illuminate the universe. Everything that exists

in the universe, every living entity in the universe that moves, from Brahma

to a blade of grass, is pervaded by you. We prostrate ourselves before you.

You are gayatri, the mother of the Vedas. You are savitri. You are Sarasvati.

You are the conduct of the entire universe. You assume the form of the three

kinds of dharma.911 In all beings, you are sleep, hunger, satisfaction, thirst,

beauty, complexion and contentment. You always bring every kind of joy.

For those who perform goods deeds, you are Lakshmi. For those who are

wicked, you are always Jyeshtha.912 For the entire universe, you are peace.

You are the mother who nurtures lives. Your form is inside all beings. You

are the essence of the five elements. You are the one who upholds justice.

Your forms exist in good policy and transactions. You are the songs of the

Sama Veda. You are the chords of the Yajur Veda. You are the oblations of

the Rig Veda. You are the measurements of the Atharva Veda. You are the

ultimate objective. You are the power of tamas that exists in all the gods.

You are the power of rajas that exists in the qualities of Vidhatri. The

universe is your form. We have heard of you as the one who creates. We

praise you. Cruel samsara is like an ocean, and you are the one who

counters its miseries. You are the sacred thread that enables us to cross over.

You are accomplished in pastimes, and you are the one who protects

ashtanga yoga. You always love to reside in the Vindhya mountains.913 We

prostrate ourselves before you. She always holds up the nose, eyes, face,

arms, chest and mind of living beings and extends happiness. The extremely

fortunate one makes the universe go to sleep, for the sake of its preservation

and protection. May she be pleased with us.” Maheshani Uma Sati, the

mother of the universe, was praised by all of them in this way. With happy

minds, they waited, desiring to see her.’”’

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Chapter 99-3.3(4) (Comforting the Gods)

‘“Brahma said, ‘Devi Durga, the destroyer of afflictions, was praised by

devas in this way. The mother of the universe appeared in front of the

devas. Extremely resplendent, she was astride a divine chariot, studded with

jewels. It was extremely wonderful and was adorned with nets of bells. A

supreme and soft spread was laid on it. The dazzle of her beautiful limbs

surpassed that of one crore suns. She was like a supreme image, in the

midst of her own mass of energy. Mahamaya, who always sports with

Sadashiva, is without a parallel. She possesses the three gunas. She is

nirguna. She is eternal. She resides in Shiva’s world. She is the mother of

the three divinities. She is Chandi Shivaa, the destroyer of every kind of

affliction. She is the mother of everyone. She is the great slumber. She is

the one who saves all people. As a result of the powers of that great mass of

energy, the gods could not see Shivaa.914 Desiring to see her, the gods

praised her again. They instantly obtained her compassion. Vishnu and the

large number of devas, wishing to see her, saw the mother of the universe.

All the residents of heaven were filled with great joy. They repeatedly

prostrated themselves. In particular, they extolled her. Devas said, “O

Shivaa! O Sharvani! O Kalyani! O Jagadamba! O Maheshvari! O destroyer

of all afflictions! All the gods bow down before you. O Deveshi! All the

Vedas and sacred texts do not know you. O Shivaa! Your greatness is

beyond thoughts and words. In their fear, the shruti texts are always

agitated and define you as what you are not.915 What need be said about

others? As a result of their devotion, devotees obtain your compassion and

know you in many kinds of ways. Devotees who seek refuge with you

never suffer from any kind of fear. O Ambika! We are always your servants.

Listen affectionately to what we will tell you. O Devi! O Mahadevi! We, the

inferior ones, will describe it to you. O one loved by Hara! You were

formerly born as Daksha’s daughter. You destroyed the great vanity of

Brahma and the others. As a result of your pledge, when your father

dishonoured you, you gave up your body. You caused grief to Hara and

returned to your own abode. O Maheshvari! But the task of devas has not

yet been carried out completely. We, devas and sages, are anxious and have

sought refuge with you. O Maheshani! Make us well and satisfy our wishes

completely. O Shivaa! Let Sanatkumara’s words come true. O Devi!

Descend on earth and become Rudra’s wife again. Perform the appropriate

pastimes and let us be well and happy. Let Rudra, who is in Mount Kailasa,

also be happy. Let everyone be happy. Let all miseries be destroyed.” Full

of love, Vishnu and all the other immortals said this and were silent. They

stood there, humble in appearance and full of faith.’”’

‘“‘Hearing the praise of the immortals, Shivaa was extremely pleased.

She remembered her own lord, Shiva, and understood the entire reason for

their arrival. Devi Uma spoke. Affectionate towards her devotees, she

smiled at them, led by Rama’s lord. Uma said, “O Hari! O Vidhatri! O

devas! O sages! Your distress has gone. All of you listen to my words.

There is no doubt that I have been pleased. My conduct is such that it brings

happiness everywhere in the three worlds. I am the one who induced

delusion in Daksha and did everything else. There is no doubt that I will

take a complete avatara on earth. There are many reasons for this. Full of

great affection, I will tell you about them. O devas! In earlier times, full of

great devotion, Himachala and Mena served me, in my body as Sati, like a

father and a mother. Even now, they constantly serve me with great

devotion. This is especially true of Mena. There is no doubt that I will

become their daughter. Like you, Rudra wishes that I should assume an

avatara in Himachala’s house. Therefore, I will descend in that way and

there will be an end to miseries. All of you return to your own respective

abodes. You will shortly obtain happiness. I will assume an avatara and

becoming her daughter, bestow happiness on Mena. I will become Hara’s

wife. However, that is my great secret. Shiva’s pastimes are wonderful.

They delude even those who possess jnana. O gods! On witnessing my

father’s disrespect and the fact that my husband had not gone to the

sacrifice, I gave up my body as Daksha’s daughter. Since then, my husband,

Rudra, has assumed the traits of the fire of destruction. Thinking of me

alone, he quickly became Digambara.916 He saw Sati’s rage when she went

to her father’s sacrifice. The one who knows about dharma decided that I

had given up my body out of love for him. Therefore, he turned into

/became a yogi and discarded his home. He followed a conduct that is

contrary to customary practice. Maheshvara could not tolerate the

separation from Sati. Immensely miserable on my account, he assumed

inappropriate attire. He discarded all the excellent pleasures that result from

desire. O Vishnu! O Vidhatri! O sages! O gods! There is more. Listen. The

pastimes of the great lord, Mahesha, protect the world. Full of love and

suffering from the separation, he started to wear a garland made out of my

bones. However, though he possesses understanding, he could not find

peace anywhere. The lord Rudra roamed around here and there, as if he was

not Isha. He always roamed around here and there, incapable of

distinguishing between proper and improper. The lord Hara desired to

indulge in such pastimes, illustrating what lovers go through. As if he was

overwhelmed by the pangs of separation, he uttered the words of a lover. In

reality, Parameshvara is without transformation, without distress and can

never be conquered. My lord, Shiva, is complete. He is the lord of maya

and is the lord of everything. Otherwise, what is the need for him to be

deluded by desire? Why did he swiftly succumb to transgressions? The lord

is not touched by maya. The lord Rudra desires to accept my hand again. O

gods! Therefore, I will assume an avatara on earth, in the house of Mena

and Himachala. To provide satisfaction to Rudra, I will descend and follow

customary worldly practice, with Himachala and his wife, Mena. I will

become a devotee and practice extremely intolerable austerities, becoming

Rudra’s beloved. I will accomplish the task of devas. This is true. There is

no doubt that this is the truth. All of you return to your own residences and

constantly worship Bhava. Through his compassion, there is no doubt that

all your miseries will be destroyed. He will become compassionate, and his

compassion always bestows what is auspicious. Since I am his wife, I am

revered and worshipped in the three worlds.” Jagadamba spoke to devas in

this way. O son! As they looked on, Shivaa vanished and swiftly returned to

her own world. Vishnu and all the gods and sages rejoiced. They bowed

down in her direction and returned to their own respective residences. O

lord of sages! I have thus described Durga’s excellent conduct. It always

bestows happiness on men and gives them objects of pleasure and

emancipation. If a person controls himself and constantly hears it, makes it

heard, reads it or makes it read, he obtains everything that he wishes for.’”’

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Chapter 100-3.3(5) (Mena’s Boon)

‘“Narada said, ‘Devi Durga vanished and returned to her own abode and

the large number of immortals also left. What happened after that? How did

Mena and the lord of mountains torment themselves through great

austerities? O father! How did Mena obtain a daughter? Please tell me

that.’”’

‘“Brahma replied, ‘O noble brahmana! O best among sons! Listen to the

great account. I will prostrate myself before Shankara, which always

enhances devotion, and then tell you. O son! When the large number of

gods instructed them and departed, the lord of mountains and Menaka

tormented themselves through supreme austerities. Day and night, the

couple thought of Shivaa and Shambhu. Full of devotion in their minds,

they constantly worshipped in the proper way. The mountain’s beloved was

filled with great joy and worshipped Devi and Shiva. She donated to

brahmanas and constantly satisfied them. Desiring to have a child, for

twenty-seven years, commencing in the month of Chaitra, she worshipped

Shivaa for a month. She fasted on ashtami and donated sweetmeats,

offerings, cakes, payasam and fragrant flowers on navami. In

Oushadhiprastha,917 on the banks of the Ganga, she fashioned Uma’s

earthen image and using many kinds of objects, worshipped this. On some

days, she fasted. On some days, she observed vows. On some days, she

subsisted on air. On some days, she only subsisted on water. For twenty-

seven years, Menaka’s mind was fixed on Shivaa and full of great joy and

exuding radiance, she spent this time. At the end of twenty-seven years,

Uma, Shankara’s beloved, the mother of the universe, the one who pervades

the universe, was extremely pleased. Devi was satisfied at the great

devotion. Therefore, to show her favours, Parameshvari manifested herself

in front of Mena. Her body possessed divine limbs and she was in the midst

of a circle of energy. She smiled, showed herself to Mena and spoke.’”’

‘“‘Devi said, “O extremely virtuous one! Ask for the boon that is in your

mind. O beloved of the mountain! I am extremely pleased with your

austerities. O Mena! You have resorted to austerities and vows. I will give

you what you ask for, everything that you wish for.” Menaka saw Devi

Kalika in front of her. On seeing her, she prostrated herself and addressed

her in the following words. Mena said, “O Devi! I have now directly seen

your form. I desire to extol you. O Kalika! Therefore, be pleased. Kalika

confounds everyone.” When Mena addressed her in this way, pleased in her

mind, she embraced Menaka with her arms. Menaka obtained great jnana.

With eloquent words and full of devotion, she praised the auspicious

Kalika, who had appeared in front of her. Mena said, “O Mahamaya! O

Jagaddhatri! O Chandika! O one who holds up the worlds! O Mahadevi! O

one who bestows everything that is desired! I prostrate myself before you.

You are the one who bestows eternal bliss. You are maya. You are

Yoganidra. You are the one who gives birth to the universe. O one who is

always a siddha! O one who wears a garland of auspicious lotuses! I

prostrate myself before you. O maternal grandmother!918 O constant bliss! O

one who destroys grief for devotees! O one who is an ideal for women! O

one who assumes the form of intelligence in living beings! You are the

cause behind the severance of bonds for mendicants. How can someone like

me sing about your powers? You are the violence mentioned in the Atharva

Veda. May you always grant me everything that I desire. Though large

numbers of beings are united with sentiments of temporary and permanent

and the tanmatras, you are beyond them. You are their power and are

always eternal in form. You are a woman who is capable of being united

with yoga at the right time. You are the mother of the earth. The universe is

you. You are the eternal Prakriti, and you are beyond that. You bring

everything under control. Your form is the brahman. You are always full of

sattva. O mother! Be pleased with me now. You are the fierce power in the

fire. You are the power of scorching in the sun’s rays. You are the many

kinds of delight in the moon’s beams. I extol you. I prostrate myself before

Chandi. You are loved by virtuous women. To those who hold up their seed,

you are eternal. For the entire universe, you are desire. That is the way Hara

thinks of you. O Devi! You are the endeavour behind creation, preservation

and destruction and accordingly, you assume different forms. You are the

reason behind Brahma, Achyuta and Sthanu assuming bodies. Please be

pleased with me now. I prostrate myself before you again.” In this way, she

praised Durga Kalika again.’”’

‘“‘Thus addressed, Devi asked Menaka to seek the desired boon. Uma

said, “O Himachala’s beloved! I love you more than my own life. There is

no doubt that I will give you what you ask for. There is nothing that cannot

be given to you.” Menaka, loved by the mountain, heard the words

Maheshani spoke and they were like nectar. Content, she replied. Mena

said, “O Shivaa! Victory, victory to you. O wise one! O Maheshvari! O

mother of the world! If you think that I deserve to be given a boon, I will

ask you for a boon. Then, I will ask for a boon again. O mother of the

universe! Let my first boon be that I should have one hundred sons. Let

them be valiant and possess long lifespans. Let them possess prosperity and

success. After that, let me have a single daughter, possessing beauty and

qualities. Let her bring joy to both the lineages.919 Let her be worshipped in

the three worlds. O Shivaa! To accomplish the task of devas, become my

daughter. O mother of the world! Become Rudra’s wife and indulge in your

pastimes.” Hearing what Menaka said, pleased in her mind, Devi replied.

Smiling first, she fulfilled her wishes with her words. Devi answered, “You

will have one hundred sons who will be full of valour. The first one to be

born will be foremost in valour. Satisfied with your devotion, I will be born

as your daughter. Since all the gods have served me, I will perform the task

of devas.” Jagaddhatri Kalika Parameshvari spoke in this way. As Menaka

looked on, Shivaa vanished from the spot. O son! Having obtained the

desired boon from Maheshani, Menaka was filled with infinite delight and

all the sufferings because of the austerities were destroyed. Pleased in her

mind, the virtuous one prostrated herself in Sati’s direction. Uttering the

word “victory”, she entered her own residence and informed her husband

about the excellent boon. Through good omens and his intelligence, he

already knew this but her excellent words reinforced that. Hearing Mena’s

words, the lord of the mountains was delighted. He lovingly praised his

beloved and her devotion towards Shivaa. O sage! In the course of time,

they engaged in intercourse. Mena conceived and the foetus increased every

day. She gave birth to the excellent son, Mainaka, who deserved to be

enjoyed by naga women. Subsequently, he was bound in a wonderful pact

of friendship with the ocean. O devarshi! When the slayer of Vritra became

angry and severed the wings of the mountains, his excellent wings remained

and his limbs could not be harmed.920 He was supreme among the one

hundred sons, immensely strong and valiant. He was foremost among

mountains and was instated as the Indra of mountains. There were great and

wonderful festivities in Himachala’s city. The couple was filled with

supreme joy and their sorrows were over. They donated to brahmanas and

gave wealth to others. For both of them, the love for Shiva and Shivaa

became greater.’”’

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Chapter 101-3.3(6) (Parvati’s Birth)

‘“Brahma said, ‘For the sake of the birth and to accomplish the task of

devas, full of love and affection, the couple remembered the mother of the

world. Earlier, because of her father, Chandika had used yoga to give up her

body. She now desired to be born through the mountain’s beloved. She

cheerfully bestows everything desired and wanted to make her own words

come true. Therefore, with all her portions, Maheshvari entered the

mountain’s mind. Extremely delighted, he became radiant, with a

resplendence that had not existed earlier. With a mass of energy, the great-

minded one was as unassailable as the fire. At an extremely auspicious

time, the mountain immersed himself in samadhi and deposited Shivaa’s

entire portion in his beloved. Through Devi’s favours, the mountain’s wife

meditated and fixed her mind on the mountain, who was now a reservoir of

compassion and happiness, and conceived. The refuge of the entire universe

now resided inside the mountain’s beloved. Therefore, Mena became even

more radiant, as if she was in the midst of a circle of energy. Mena showed

the signs of being pregnant and this increased her husband’s joy. The

auspicious one was happy that she had conceived one who would bring the

desired happiness to devas. Since her body was weak, she could not don all

her ornaments. Her face was like a lodhra flower,921 resembling the time of

the night when there are few nakshatras and the moon is waning. O sage!

When he inhaled the fragrance of her mouth, bearing the scent of the earth,

in private, the lord of mountains wasn’t satisfied, and his love increased.

The mountain asked her friends, “Does Mena desire any object? Because

she is embarrassed, she does not ask me for anything.” In her difficult state

of pregnancy, whenever she desired anything, he would see that it was

quickly brought. There was nothing in the three worlds he would not do. As

she passed beyond the first stage of pregnancy, her body turned heavier.

Mena was as radiant as a young creeper, sprouting new leaves and flowers.

The mountain considered his pregnant queen was like the earth, with an

abode of treasures inside its womb, or the shami tree, with fire hidden

inside it. His mind delighted with his wife, the wise one performed all the

appropriate rites, as befitted his own riches, his uplifted state and the shruti

texts.’”’

‘“‘At the right time, he felt that Mena was about to deliver. She

resembled the sky covered with clouds and along with physicians, he had

her placed in the delivery chamber. Looking at his beloved, auspicious in all

her limbs, the lord of mountains rejoiced. Since the mother of the universe

was in her womb, she was extremely energetic at the time. O sage! At that

time, Vishnu and the other devas and sages arrived and praised Shivaa, who

was still inside the womb. Devas said, “O Durga! Victory to you. O wise

one! O Jagadamba! O Maheshvari! Victory to you. You are truthful in your

vows. You are supremely devoted to the truth. You are trisatya.922 Your

form is the truth. You are established in truth. You are extremely pleased

with the truth. You are the womb of truth. You are the truth. You are truth

amongst everything that is true. Your sight is truth. We are afflicted and

have sought refuge with you. O Shiva’s beloved! O Maheshani! O destroyer

of the misery of devas! O mother of the three worlds! O Sharvani! O

pervasive one! O one affectionate towards devotees! O lord of the three

worlds! Manifest yourself. Accomplish the task of devas. O Maheshvari! It

is because of your favours that all of us have a protector. All those who are

happy obtain that excellent happiness from you. O Amba! Without you,

nothing in the three worlds is beautiful.” In this way, they lauded

Maheshani, who was still inside the womb, in many kinds of ways. With

pleased minds, devas then returned to their own respective abodes.’”’

‘“‘Nine months were complete, and the tenth month arrived. It was

evident that the progress of Kalika Jagadamba in the womb was over. An

excellent time arrived, and the planets and the stars were serene. The sky

was clear, and all the directions were radiant. There were auspicious signs

on earth, with its forests, villages and oceans. Lotuses bloomed in lakes,

rivers and ponds. O lord among sages! The various kinds of breezes that

blew were pleasant to the touch. All the virtuous people were delighted and

there was misery amongst the wicked. Gods assembled in the firmament

and sounded their drums. Flowers were showered down and excellent

gandharvas sang. Vidyadhara women and apsaras danced in the sky. In the

sky, devas and others organized grand festivities. At this time, in her entire

potency, Devi Shivaa Sati appeared before Mena in her own form. The

season was Vasanta, the month was Madhu,923 it was navami and the

nakshatra was Mrigashira. Like Ganga from the lunar disc, she was born at

midnight. Like Lakshmi emerging from the ocean, at the right time, Shivaa

emerged from Menaka’s womb in her own form. As soon as she was born,

Bhava was pleased. A slow and heavy breeze started to blow, bearing

auspicious fragrances. There was a shower of flowers, followed by a

shower of rain. The fires that blazed were serene and the clouds rumbled.

As soon as she was born, everything in Himachala’s city turned pleasant

and all miseries were destroyed. At that time, Vishnu and all the other gods

arrived. They were happy and delighted and wished to see Jagadamba. They

praised Shivaa Amba Kalika, desired by Shiva. She is Mahamaya, divine in

form. She resides in Shiva’s world. The devas said, “O Jagadamba! O

Mahadevi! O one who bestows every kind of success! You are the one who

always accomplishes tasks of devas. We prostrate ourselves before you. O

one who is affectionate towards devotees! In every possible way, you bring

welfare to devas. You have satisfied Mena’s wish. Now please satisfy that

of Hara.” Extolling Shivaa in this way, Vishnu and the other devas

prostrated themselves. Delighted, they praised the destination of the

virtuous and returned to their own respective abodes. O Narada! When Devi

was born, Menaka looked at her and rejoiced. She was dark, with a

complexion like the petals of a blue lotus. On looking at her divine form,

the mountain’s beloved obtained jnana. Knowing that this was

Parameshani, she delightedly praised her. Mena said, “O Jagadamba! O

Maheshani! You have shown great compassion. O Ambika! Radiant, you

have manifested yourself in front of me. O Shivaa! Among all Shaktis, you

are the original one. You are the mother of the three worlds. O Devi! You

are Shiva’s beloved. You are always supremely praised by all devas. O

Maheshani! Show me your favours and remain in my dhyana in the form in

which you have appeared before me. But otherwise, assume my daughter’s

form.” Hearing the words of Mena, the mountain’s wife, Devi Shivaa

happily replied to the mountain’s beloved. Devi said, “O Mena! Earlier, you

were engaged in serving me well. Extremely pleased with your devotion, I

appeared before you, to grant you a boon. ‘Ask for a boon.’ Hearing my

words, you asked for an excellent boon and said, ‘O Mahadevi! Become my

daughter and ensure the welfare of the gods.’ Affectionately granting you

the boon, I returned to my own abode. O beloved of the mountain! With the

time having arrived, I have become your daughter. So that I remain in your

memory, I have assumed the divine form now. Otherwise, had I assumed a

mortal form, you would not have realized it was me. The two of you can

think of me as a daughter or in my divine form. I will reside with you.

Show me affection. Subsequently, you will obtain a destination with me.

Engaging in wonderful pastimes on earth, I will accomplish the task of

devas. I will become Shambhu’s wife and save virtuous people.” Shivaa

Ambika said this and was silent. While her mother looked on lovingly,

using her own maya, she instantly assumed a daughter’s form.’”’

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Chapter 102-3.3(7) (Parvati’s Childhood

Pastimes)

‘“Brahma said, ‘In front of Mena, the immensely radiant one assumed a

daughter’s form. Resorting to practices of the world, she started to cry. O

sage! As she lay down on the couch in the delivery chamber, her great

radiance spread in every direction and made the lamps burning in the night

seem dim. Hearing the beautiful sound of her cries, all the women of the

household were eager and happy. Full of joy, they quickly arrived there. A

messenger from the inner quarter swiftly informed the mountain about

Parvati’s birth, an auspicious incident that brought happiness and would

accomplish the task of devas. On hearing the auspicious news of his

daughter’s birth from the messenger, there was nothing that the mountain

could not instantly give the messenger, even his white umbrella.924 Along

with the priest and a brahmana, the mountain happily went there. He saw

his extremely radiant and beautiful daughter. Her excellent and pleasant

radiance was dark, like the petals of a blue lotus. Seeing a daughter like

that, the lord of mountains rejoiced. All the citizens present, men and

women, rejoiced. There were great festivities, and many musical

instruments were sounded. There were auspicious songs and courtesans

danced. He donated to brahmanas and performed the decreed jatakarma

rites. Himachala arrived at the gate and organized great festivities. Pleased

in his mind, he donated riches to those who sought them. At a muhurta

believed to be good, along with the sages, Himachala named his daughter

Kali and also gave her other names that bring joy. With a great deal of love

and affection, he donated to brahmanas. Along with singing, he arranged

for many types of festivities. Organizing the festivities, along with his wife,

the mountain repeatedly looked at Kali. Though he possessed many sons,

she made him rejoice. In the home of the king of mountains, Devi Shivaa

grew up, like the Ganga during the monsoon or the moon during autumn.

Devi Kalika was beautiful in all her limbs and was charming to behold.

Every day, she grew more and more beautiful, like kalas being added to the

moon’s disc. As was appropriate for the lineage, she was known by the

name of Parvati.925 She loved all the relatives and was a friend to everyone.

She possessed the qualities of good conduct. O sage! Her mother tried to

restrain Kalika from performing austerities, exclaiming, “Uma!”926 Hence,

subsequently, the one with the beautiful face came to be known on earth as

Uma. Although he possessed sons, the mountain’s eyes were not satisfied

from looking at the child known as Parvati. She possessed all the signs of

good fortune. O lord among sages! During spring, there are an infinite

number of flowers. However, swarms of bees are especially attracted

towards mango blossoms. Mount Himalaya was adorned and purified by

her, just as learned men are by polished speech. A lamp in the house obtains

greater radiance because of the leaping flames and those who follow the

virtuous path by the Ganga. That is what happened to the mountain because

of Girija. In her childhood, amidst her friends, the daughter repeatedly

played on the sandy bed of the Ganga with artificial balls. O sage! The time

then arrived for Devi Shivaa to receive her instructions. With joy and

attention, she learnt the various forms of learning from a virtuous guru. In

the autumn, swans return to the divine river.927 In the night, radiance returns

to the herbs. In that way, she got back the learning from her former life. I

have thus described some of Shivaa’s sports. O sage! I will now describe

her other pastimes. Listen lovingly.’”’

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Chapter 103-3.3(8) (Conversation between

Narada and Himalaya)

‘“Brahma said, ‘Narada possesses jnana about Shiva. He is supreme

among those who know about Shiva’s pastimes. Sent by Shiva, he happily

arrived in Himachala’s house. O sage! On seeing you, the lord of mountains

bent down and worshipped you. He summoned his daughter and asked her

to fall down at your feet. O lord among sages! Mount Himachala prostrated

himself again and spoke to you. Thinking that he should follow the norms,

he joined his hands in salutation and repeatedly lowered his head. Himalaya

said, “O sage! O Narada! O lord with jnana! O Brahma’s supreme son! You

are omniscient. You are compassionate and engaged in the welfare of

others. Please tell me about the qualities and taints of the daughter who has

been born to me. Whose beloved will my fortunate daughter become?”

Addressed in this way by Himalaya, lord of mountains, the noble sage

examined Kalika’s palm and particularly, her limbs. O son! You are

wonderfully accomplished in the use of words. You possess jnana and

know about the end of everything. Pleased in his mind, Narada spoke to the

mountain. Narada said, “This daughter, yours and Mena’s, will grow like

the digits of the moon, starting with the first kala. O king of mountains! She

possesses all the auspicious signs. She will bestow infinite happiness on her

husband. She will extend the fame of her parents. She will be greatly

virtuous. She will always bring great happiness to everyone. O mountain!

Your daughter’s palm bears all the extremely auspicious signs. There is

only one inauspicious line. Hear the truth about its consequences. This is

about her husband. He will be a naked yogi. He will be without gunas and

without desire. He will be without a father and a mother. He will not be

respected and will be attired in inauspicious clothes. Her husband will be

like that.” Hearing his words, the couple took them to be true. Therefore,

Mena and Himachala were unhappy. O sage! However, hearing the same

words, Shivaa Jagadamba formed the view that it was Shiva who possessed

these attributes. There was joy in her heart. Shivaa thought that Narada’s

words could not be false. Therefore, she turned her love and mind towards

Shiva’s two feet.’”’

‘“‘O Narada! With sorrow in his mind, the mountain spoke to you. “O

sage! This is a reason for great sorrow. What can be done?” O sage! You are

accomplished in the use of words. Hearing his words, you addressed him in

auspicious words that filled him with joy and great wonder. Narada said, “O

mountain! Listen lovingly to my words. My words are true and are never

false. The lines in the palm are drawn by Brahma. They can certainly not be

false. Hence, there is no doubt that she will have a husband like that.

However, listen lovingly to the means whereby you will obtain happiness.

The lord Shambhu, who assumes a form full of pastimes, is a groom like

that. In him, the wicked qualities become good qualities. Taints in such a

lord do not lead to grief. They only cause misery in a person who is not

such a lord. The sun, the fire and Ganga can be cited as instances of this.

Therefore, use your discrimination and bestow your daughter, Shivaa, on

Shiva. Shiva is the Sarveshvara who should be served. He is the undecaying

lord who has no transformation. There is no doubt that Shiva’s favours can

be quickly obtained. Specifically, this can be accomplished through

austerities. Let Shivaa observe austerities. In every possible way, Shiva,

everyone’s Ishvara, is an appropriate person. He cannot be destroyed, not

even with the vajra. He is the one who keeps Brahma under this control.” O

brahmana! O sage! O son! You again spoke these auspicious words to the

king of mountains, delighting him. “She is meant to be Shambhu’s beloved,

and Hara will always be favourably disposed towards her. He is extremely

virtuous and excellent in her vows. She will extend the happiness of her

parents. She will become an ascetic and make Shambhu’s mind devoted to

her. He will marry no woman other than her. A love like theirs has not

existed in the past. It does not exist now. Nor will it exist in the future. O

best among sages! Together, they will accomplish the task of the gods and

bring those who are dead back to life. O mountain! This maiden will be half

of Ardhanarishvara Hara. Their union will give rise to delight. Satisfying

Mahesha, everyone’s lord, through the power of her austerities, your

daughter will take half of Hara’s body. Satisfying Hara through her

austerities, she will have a golden hue and will become Svarnagouri.928 Your

daughter will become fairer than lightning. This daughter will be famous

under the name of Gouri. She will deserve to be worshipped by all devas,

Hari, Brahma and the others. O supreme among mountains! You should not

bestow her on anyone else. This is a secret of the gods and must never be

divulged.” O devarshi! O Narada! O sage! O one who is accomplished in

the use of words! Hearing your words, Himalaya addressed you in the

following words. “O sage! O Narada! O wise one! O one who brings

happiness! There is something I have to say. Please listen to it lovingly and

act accordingly. It has been heard that Mahadeva is in control of his atman

and that he has abandoned attachment. He is constantly engaged in

austerities and even devas cannot approach him. He is following the path of

dhyana and his mind is immersed in the supreme brahman. O devarshi!

How can he made to deviate from that? I have a great doubt about this. The

supreme brahman is without decay, like the burning wick of a lamp. His

own form is known as Sadashiva, without transformation, without origin

and beyond the brahman. He is nirguna and saguna. He is without any

distinctive attribute and without desire. He always looks towards the inside

and not towards anything outside. O sage! This is what we have always

lovingly heard from the mouths of kinnaras, when they have come here.

Why should they lie? Their words must be true. We have also heard that,

formerly, the one known as Hara had entered into a pledge. Hear my words

about this. ‘O Dakshayani! O beloved Sati! I will not accept anyone other

than you as a wife. The words I have spoken are true.’ In earlier times, this

is the pledge he made to Sati. How can he himself render that false and

accept someone else?” In your presence, the mountain said this and was

silent. O devarshi! O son! Hearing this, you told him the truth. Narada

answered, “O king of mountains! O immensely intelligent one! You should

not worry on this score. In earlier times, your daughter, Kali, used to be

Daksha’s daughter. Her name was Sati and she always brought everything

that was auspicious. Sati, Daksha’s daughter, became Rudra’s beloved. At

her father’s sacrifice, she was dishonoured and witnessed Shankara being

dishonoured. Full of rage, Sati gave up her own body. Ambika Shivaa has

been born in your home again. There is no doubt that Parvati will be Hara’s

wife.” You explained all this in detail to the mountain, Parvati’s earlier form

and conduct. All this about Kali’s earlier account increases delight. Hearing

this from the mouth of the sage, the mountain, his wife and his sons no

longer had any doubts. When Kali heard this account from Narada’s mouth,

she lowered her head in shame, but there was an extended smile on her

face. Hearing about her conduct, the mountain touched her with his hand.

Inhaling the fragrance of her head for a long time, he made her sit down on

his own seat. O sage! On seeing her seated there, you spoke again,

delighting the king of mountains, Menaka and their sons. “O king of

mountains! Why have you made her sit on your throne? Her seat will

always be Shambhu’s thigh. Having obtained Hara’s thigh as a seat, your

daughter will go to a place that no eye and mind can reach.” O Narada!

Speaking these words to the lord of mountains, you immediately happily

went to heaven. The mind of the king of mountains was filled with

delightful joy. He returned to his home, full of every kind of wealth and

prosperity.’”’

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Chapter 104-3.3(9) (The Dream)

‘“Narada said, ‘O Vidhatri! O father! You are supreme among Shiva’s

devotees. O wise one! Out of compassion towards me, you have described a

wonderful account and have increased my joy even more. O Vidhatri! I, the

possessor of divine sight, went to my own abode. O father! What happened

after that? Out of compassion towards me, please tell me that now.’”’

‘“Brahma replied, ‘O sage! After you went to heaven, a period of time

elapsed. On one occasion, Mena approached the mountain and prostrated

herself. The mountain’s beloved stood there and humbly spoke to her

husband. The virtuous lady loved her daughter more than her own life and

she spoke to the lord of mountains. Mena said, “Because of my feminine

nature, I have not been able to understand the sage’s words completely. One

should marry a daughter to a handsome groom. If a marriage is conducted

according to this, it always brings unprecedented happiness. Let the

mountain’s daughter have a groom who possesses good qualities and is

from a good lineage. O beloved! I love my daughter more than my own life.

This is how she will be happy. I prostrate myself before you. Let her obtain

a good groom and be extremely happy.” He heard the words of his wife,

who had fallen down at his feet. Her face was bathed in tears. The

mountain, supreme among wise ones, raised her up and spoke to her.

Himalaya said, “O Menaka! O queen! Listen. I will tell you the truth. Give

up your confusion. Do not make the sage’s words false. If you love your

daughter, instruct your daughter affectionately. With her mind fixed in

devotion, let her perform austerities for Shankara. O Menaka! Thus pleased,

Shiva will accept Kali’s hand. Everything will be auspicious then. What

Narada said about the inauspicious will be destroyed. In Sadashiva,

everything inauspicious turns auspicious. Therefore, so that your daughter

can obtain Shiva, quickly instruct her about austerities.” Hearing the

mountain’s words, Mena became exceedingly happy. She went to her

daughter, intending to instruct and turn her inclination towards austerities.

Menaka saw that her daughter’s limbs were delicate. She was distressed and

her eyes quickly filled with tears. The mountain’s beloved was unable to

instruct her daughter. Parvati instantly understood what her mother

intended. Devi Kalika, Parameshvari who knows everything, repeatedly

comforted her mother and immediately spoke to her. Parvati said, “O

mother! O immensely wise one! Listen. Show me your compassion. In the

night, at brahma muhurta when the sun rises, I had a dream. I will tell you

about it. O mother! Full of love and compassion, a brahmana ascetic

instructed me to perform austerities for Shiva.” Hearing these words,

Menaka quickly summoned her husband there. She told him everything

about the dream their daughter had seen. Hearing about the dream seen by

their daughter from Menaka, the lord of mountains was extremely happy.

He addressed his beloved in gentle words. The lord of mountains said, “O

beloved! Towards the end of the second half of the night, I too had a dream.

With a great deal of joy, listen to it. I will lovingly tell you. There was a

supreme ascetic, possessing excellent limbs, just as Narada had said. He

cheerfully arrived on the outskirts of the city, so as to perform austerities.

Taking my daughter with me, full of great joy, I went there. I got to know

that this was the lord Shambhu, the groom Narada spoke about. I instructed

our daughter to serve that ascetic. I asked him to give her what she asked

for, but he did not agree. There was a great discussion between them on

samkhya and Vedanta. Thereafter, obeying his command, my daughter

remained there. Hiding the desire in her heart, she devotedly served him.

This is the dream I saw. O one with the beautiful face! I have told you about

it. O beloved! For some time, I think we must test the consequences of this.

I have certainly understood that this is the appropriate course of action for

us.” O lord among sages! The king of mountains spoke to Menaka in this

way. Pure in their minds, they decided to wait and test the consequences.’”’

‘“‘A few days passed. Paramesha is the goal of the virtuous. Separation

from Sati had led to severe unhappiness in him, and he wandered around,

here and there. With a few ganas, the lord arrived there, so as to perform

austerities. His mind was overwhelmed by love for Sati and stricken

because of the separation from her. While he himself engaged in austerities

there, along with two of her friends, Parvati always served him cheerfully.

The lord Shambhu does not suffer from transgressions. The gods sent

Smara to delude him and though pierced by his arrows, he was not

affected.929 Instead, with the fire that emerged from his eyes, he burnt Smara

down there. Remembering the words I had spoken, he was enraged and

vanished. After some time, he destroyed Girija’s pride. As a result of her

great austerities, Maheshvara was pleased. To show his favours to Vishnu,

Rudra resorted to customary practices of the world. He married Kali and

many kinds of auspicious things resulted. O son! I have thus briefly told

you about the lord Shankara’s supremely divine conduct. What do you wish

to hear again?’”’

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Chapter 105-3.3(10) (Bhouma’s Origin)

‘“Narada said, ‘O Vishnu’s disciple! O immensely fortunate one! O

Vidhatri! O supreme among Shiva’s devotees! O lord! Full of affection, you

should speak to me about Shiva’s pastimes in detail. Separated from Sati,

what did Shambhu do? To perform austerities, when did he go to the

excellent slopes of the Himalayas? Please fulfil my wishes by telling me

how the auspicious conversation between Shiva and Shivaa occurred?

Having performed austerities, how did Parvati obtain Shiva Shambhu? O

Brahma! You should tell me about all these and about Shiva’s other

conduct. This is auspicious and yields great joy.’”’

‘Suta said, “The supreme lord of the worlds heard Narada’s question.

Extremely happy, Vidhatri remembered Shiva’s lotus feet and spoke.”’

‘“Brahma replied, ‘O devarshi! O Shiva’s noble devotee! Hear lovingly

about his glory. It is purifying and brings everything that is auspicious. It

enhances supreme devotion. Suffering from separation from his beloved,

Shambhu returned to his own mountain. In his heart, he remembered his

beloved Devi Sati, whom he loved more than his own life. Grieving, he

summoned his ganas and happily described her qualities, which increased

love, to them. He thus exhibited the customary practices of the world. The

directions were his garments. He abandoned the virtuous path followed by

householders. Accomplished in every kind of pastime, he roamed around

the worlds again. Miserable at being separated from Sati, he could not see

her anywhere. Shankara, who bestows welfare on his devotees, returned to

the mountain. He made efforts to fix his mind in samadhi. Samadhi destroys

miseries. When he did this, he saw his own undecaying form. He remained

stationary in this way for a long time, destroying the three gunas. He is the

supreme brahman, without transformations. The lord is himself the lord of

maya. After many years passed, he gave up this state of samadhi. I will now

quickly tell you what happened thereafter. As a result of the exertion, drops

of sweat emerged from the lord’s forehead. They fell down on the ground

and a wonderful child emerged from this. He was four-armed, with a red

complexion. O sage! He was charming in appearance. He was handsome

and his radiance was not of this world. He was energetic and impossible for

others to withstand. In front of Paramesha, the child started to cry. Bhava

behaved towards him as an ordinary being would towards his own child.

The earth thought about this for a very long time and assumed a beautiful

body. Full of fear, she appeared there, before Shankara. Like a mother, she

quickly took the child up on her lap. She happily fed him the milk that was

flowing from her breasts all over her body. As if she was playing with her

own son, she smiled and lovingly kissed his face. In Sati’s absence, to do

what would be good for Paramesha, she behaved like the child’s mother. On

witnessing her conduct, Shambhu was amused. Hara knows what is inside

everyone. Knowing that this was the earth, he smiled and spoke to her. “O

earth! You are blessed. Lovingly nourish this child of mine. This

extraordinary child has emerged from drops of perspiration that fell down

on you. He will be supreme and extremely energetic. O earth! This child

was born from my exertion. Nevertheless, since you have shown him love,

he will become famous on earth under your own name. He will always be

free from the three types of distress. This child of yours will possess

qualities but will bestow what is inauspicious.930 He will bestow happiness

on me. But for householders, he will bestow what he wills.” Having said

this, he stopped, his mind somewhat free of the pangs of separation. Rudra

is indifferent and loves the virtuous, but he was following customary

practices of the world. The earth accepted Shiva’s command. The earth

quickly returned to her own residence. At having obtained a son, she was

filled with great joy. The child, known as Bhouma, swiftly became a youth.

In Kashi, he served Lord Shankara for a very long time. As a result of

Vishveshvara’s favours, the earth’s son obtained the status of becoming a

planet. He swiftly attained the divine world, a supreme region beyond

Shukra’s world. Shambhu’s conduct, after his separation from Sati, has thus

been described. O sage! Now listen lovingly to how Shambhu engaged in

austerities.’”’

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Chapter 106-3.3(11) (Shiva and the Mountain

Meet)

‘“Brahma said, ‘Shakti, worshipped by the worlds, grew up as the

mountain’s daughter. Born in Himalaya’s house, the virtuous one attained

eight years of age. Distressed on account of separation from Sati, Girisha

knew about her birth. O Narada! Knowing about this, he was delighted

internally. At the time, Shambhu was engaged in following the practices of

the world. Therefore, he made up his mind and wished to perform

austerities. There is an excellent place in the Himalayas, known as

Gangavatara. In ancient times, Ganga descended there, flowing from

Brahmapura.931 O sage! She destroys all sins and is supremely purifying.

Along with a few serene ganas, Nandi and others, he went there to bathe.

Hara controlled himself and remaining there, started his austerities. He

single-mindedly fixed his thoughts on his own atman. His consciousness is

the source of jnana. He is eternal, in the form of illumination and without

any affliction. He pervades the universe. He is consciousness and bliss. He

is without a second and requires no support. When Hara immersed himself

in dhyana, some of the pramathas also engaged in dhyana. So did some of

the ganas, Nandi, Bhringi and others. Some other ganas served Shambhu,

the paramatman. Others became doorkeepers, remaining silent and not

conversing.’”’

‘“‘Meanwhile, hearing that Shankara had come to Oushadhiprastha,

Mount Himalaya affectionately arrived there. Along with his companions,

the lord of mountains prostrated himself before Lord Rudra. He honoured

him and worshipped him. Full of joy, he joined his hands in salutation and

praised him. Himalaya said, “O lord of devas! O Mahadeva! O Kapardin!932

O Shankara! O lord! As the lord of the worlds, you are the one who protects

the three worlds. O divinity! O lord of devas! I prostrate myself before you.

You are the one who assumes the form of a yogi. You are nirguna. I bow

down before you. In your pastimes, you become saguna. O one who resides

in Kailasa! O Shambhu! O one who roams around the worlds! I prostrate

myself before Paramesha, the one who engages in pastimes and wields the

trident. You are a complete abode of qualities. You are without

transformations. I prostrate myself before you. You are without wishes. You

are the one who abandons. You are the patient one. You are the

paramatman. You are the one who bestows internal enjoyment. You are

affectionate towards people. I prostrate myself before you. O lord of the

three gunas! O lord of maya! O brahman! O paramatman! You deserve to

be served by Brahma, Vishnu and others. Vishnu and Brahma are your own

forms. You are the one who created Brahma and Vishnu. O one who is

affectionate towards devotees! I prostrate myself before you. You are

engaged in austerities. You are the place for austerities. You bestow the

fruits of good austerities. You love austerities. O serene one! I bow down

before the one whose form is the brahman. You are the one who determined

the norms for worldly transaction and behaviour. You possess gunas! I

prostrate myself before Paresha, the paramatman. O Mahesha! Your

pastimes cannot be understood. They bring happiness to those who are

virtuous. Your own form is one that is controlled by devotees. You are

subservient to your devotees. You undertake karma. O lord! It is my good

fortune that you have come here. You have become my protector. You are

described as one who is affectionate towards those who are distressed.

Today, my birth has been rendered successful. Today, my life has been

rendered successful. Since you have arrived here, today, everything has

been rendered successful. O Maheshvara! Know that I am your foremost

servant. Command me. With single-minded intelligence, I will serve you

and obtain great joy.” Maheshvara heard the words of the lord of

mountains. He opened his eyes a little and saw the mountain and his

companions.’”’

‘“‘Vrishadhvaja saw the lord of mountains and his companions.

Immersed in dhyana and yoga, the lord of the universe seemed to smile as

he spoke. Maheshvara said, “I came to this secluded spot so that I could

torment myself through austerities atop you. Act so that no one can

approach near me. You are great-souled and a store of austerities. The sages

always seek refuge with you. So do devas, rakshasas and other great-souled

ones. Brahmanas and others always reside here, constantly purified by the

Ganga. You do a good deed to all the others and are the master and lord of

mountains. I will perform austerities in this spot, in Gangavatara. I have

controlled my atman and have happily sought refuge with the king of

mountains. O mountain! In my austerities, let there be no cause for

impediment. O best among mountains! That is what you must do now,

ensure it in every possible way. O supreme among mountains! This is the

greatest service you can do for me. Make efforts to ensure it and when it is

over, cheerfully return to your own residence.” Having said this, the

protector of the world was silent. The king of mountains prostrated himself

before Shambhu and spoke these words. Himalaya said, “O lord of the

universe! O Parameshvara! I have worshipped you. I have myself come to

you now. You are located in my kingdom and there is nothing I cannot give

you. You cannot be obtained, even when devas make efforts and engage in

great austerities. That Mahesha has arrived here on his own. There is no one

who is superior to me. There is no one whose good merits are superior to

mine. You have come and are going to engage in austerities on my slopes.

O Parameshvara! I consider myself to be superior to Indra of the gods. You

are the one who bestows fortune and you have shown me a favour and have

come here, along with your ganas. O lord of devas! You are self-ruling.

Perform your supreme austerities without any impediments. I am your

servant and will serve you. O lord! I will always be there for you.” Saying

this, the lord of mountains quickly returned to his own residence. He

lovingly reported this incident to his beloved. O Narada! He summoned all

his relatives and companions. The lord of mountains told them about the

truth. Himalaya said, “From today, none of you should go to Gangavatara.

Let this be an instruction for anyone who is in my capital. I am telling you

the truth. If any person goes there, he will be extremely crooked, and I will

impose specific punishment on him. I have spoken the truth.” O sage! He

swiftly told all his companions about this rule. After this, the mountain

made excellent efforts. Listen. I will tell you.’”’

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Chapter 107-3.3(12) (Shiva and the Mountain

Converse)

‘“Brahma said, ‘The lord of mountains collected an excellent pile of

flowers and fruits. Taking his daughter with him, he approached

Gangavatara. Having gone there, he prostrated himself before Jagannatha,

who was immersed in supreme dhyana. In his mind, he performed the

wonderful act of bestowing his daughter, Kali, on him. With all the flowers

and fruits, he made his daughter stand ahead of him. Placing his daughter in

front, the king of mountains spoke to Shambhu. Himalaya said, “O

Bhagavan! O Chandrashekhara! My daughter is eager to serve you. Since

she desires to worship you, I have brought her here. Along with her two

friends, let her always serve Shankara. O protector! Please show me your

favours and grant her the permission to do that.” At this, Shankara looked at

her. She was in the first bloom of youth. Her face was like a fully blown

blue lotus or like the full moon. She was attired in an auspicious garment

and every kind of charm was spread throughout her body. Her throat was

like a conch shell and her eyes were large. Her beautiful ears were radiant.

Her graceful arms were like the stalks of lotuses. Her breasts were thick and

firm, and her nipples were like the buds of blue lotuses. With a slender

waist, she dazzled, and her stomach was beautiful, with three lines. Her two

beautiful feet were like lotuses that grew on the land.933 She was like a crest

among beautiful women. The sight of her was capable of agitating the

minds of sages who were immersed and bound in dhyana. O son! Her

beautiful form was such that it could make those engaged in tantra and

mantra deviate. She enhanced desire. On seeing her, the great yogi quickly

closed his eyes and meditated on his own excellent form. He is the supreme

and undecaying truth, beyond the three gunas. The lord of everything saw

her in that form. Desiring to engage in austerities, the lord closed his eyes.

Kapardin was adorned with the crescent moon as an ornament. He is the

one who is known through Vedanta and was in his supreme posture.

Himachala was filled with doubt. Distressed in his mind, he lowered his

head down. The lord of mountains, supreme among those who are eloquent

in the use of words, spoke these words to the single friend the universe has.

Himachala said, “O lord of devas! O Mahadeva! O abode of compassion! O

Shankara! O lord! I have sought refuge with you. Please open your eyes and

look at me. O Shiva! O Sharva! O Mahesha! O lord who ensures happiness

to the universe! O Mahadeva! You are the one who destroys every hardship,

and I am bowing down before you. O lord of devas! All the Vedas and

sacred texts do not know you. Your greatness is always beyond thoughts

and words. Therefore, all the shruti texts say little about you. In their fear,

they say what you are not, not what you are. What need be said of others?

Many devotees know you. That is because they have devotion and have

obtained your compassion. For devotees who seek refuge with you, there

never is any reason for confusion. Please listen lovingly to me now. I am

your servant. O divinity! O father! In my ignorance and since I am inferior,

I dare to state it. O Mahadeva! O Shankara! As a result of your favours, I

have been fortunate. O protector! I prostrate myself before you. Taking me

to be your servant, please show me your compassion. O lord! Every day, I

will come here to see you, along with this daughter. O lord! Please grant us

the permission.” Hearing these words, Maheshvara opened his eyes.’”’

‘“‘Having given up his dhyana, the lord of devas thought a little and

spoke these words. Maheshvara said, “O mountain! Do come every day to

see me. But leave the maiden in your house. She cannot see me.” Shivaa’s

father heard Mahesha’s words. The mountain lowered his shoulders and

spoke to Girisha in this way. Himachala said, “Please tell me why I should

not come here with her. Why is she unworthy of serving you? I do not know

the reason.” Shambhu Vrishadhvaja laughed and spoke to the mountain. In

particular, he showed him the worldly conduct followed by bad yogis.

Shambhu said, “This maiden possesses beautiful hips. She is slender and

auspicious, and her face resembles the moon. She should not be brought to

my presence. I am repeatedly forbidding you. Those who are accomplished

in the Vedas have said that a woman is the form of maya. In particular, this

is true of a young woman. She creates impediments for ascetics. I am an

ascetic and yogi, always unaffected by maya. O mountain! What need do I

have for association with a woman? Supreme ascetics resort to you.

Therefore, you should not say such things again. You are wise and possess

jnana about the dharma of the Vedas. O mountain! You are supreme among

learned ones. Association with them leads to attachment and destroys non-

attachment. That leads to deviation from austerities. O mountain!

Therefore, ascetics should not associate with women. This is the root of

great attachment towards material objects and destroys jnana and non-

attachment.” Maheshvara, the great yogi, said this many times. After this,

Lord Girisha, supreme among great yogis, stopped. O divine rishi! Hearing

these beneficial words of Shambhu, indifferent and cruel, Kali’s father was

somewhat agitated. But he remained silent. Bhavani also heard the words

spoken by the ascetic and saw that the lord of mountains was agitated. She

reflected on these and prostrated herself before Shiva. She then started to

speak the following words.’”’

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Chapter 108-3.3(13) (Conversation between

Parvati and Parameshvara)

‘“‘Bhavani said, “You are a yogi and an ascetic. What did you tell the

king of mountains? O lord! O one who is accomplished in jnana! O lord!

Hear the reply from me. O Shambhu! You possess the strength of austerities

and are undertaking great austerities. Since you are great-souled, your

intelligence turns towards tormenting yourself through austerities. Know

that Prakriti is the strength behind all karma. Everything is created,

preserved and destroyed through her. Who are you? Who is subtle Prakriti?

O Bhagavan! Reflect on this. Without Prakriti, who is Maheshvara, with the

lingam as his form? You are always revered by beings. They revere you and

perform dhyana on you. But it is said that Prakriti is in all their hearts.

Reflect on this.” Hearing Parvati’s words, Mahesha, engaged in the great

task, was pleased in his mind. He smiled and spoke these words.

Maheshvara said, “I will destroy Prakriti with my supreme austerities. In

truth, devoid of Prakriti, I will remain as Shambhu. The task of the virtuous

is not to ever accept Prakriti. They should establish themselves as

indifferent, devoid of customary worldly conduct.” O son! Engaged in

customary worldly conduct, Shambhu said this. Kali smiled within her heart

and replied in these sweet words. Kali answered, “O yogi! O Shankara! O

lord! Based on what you have said, how can you say that there is no Prakriti

and that you are beyond her? Please reflect on the truth of this statement, as

is appropriate. Everything is incessantly bound by Prakriti. There is nothing

that can be said or done without her. In your mind, you should know that

every act of speaking or doing is based on Prakriti. Everything heard,

everything eaten, everything seen and everything done—all that is done by

Prakriti. It is futile to say that is a false statement. If you are superior to

Prakriti, why are you tormenting yourself through austerities? O lord! You

are Shambhu and you are now on Mount Himalaya. O Hara! You do not

know your own self. You have been swallowed by Prakriti. O Isha! If you

do not know yourself, why are you tormenting yourself through austerities?

O yogi! What need do I have to engage in this argument with you? The

learned say that inference, without direct perception, is no proof.934 For

embodied beings, as long as perception is based on the senses, all that is

based on Prakriti. That is the comment of those who possess jnana in their

intellect. O lord of yoga! What is the need to speak a lot? Listen to my

supreme words. You are Purusha and I am Prakriti. This is the truth. There

is no doubt that this is the truth. It is through my favours that you have

assumed this form, consisting of gunas. Without me, you are without

attributes and are incapable of doing anything. You are under the control of

someone else. You are under the subjugation of many kinds of karma. How

are you indifferent? How are you not touched by me? O Shankara! If you

have spoken true words, that you are beyond Prakriti, you should have no

reason to fear my presence.” Shiva heard her words, which were in

conformity with the sacred texts of samkhya. He replied to Shivaa in words

that were in conformity with Vedanta. Shri Shiva replied, “O Girija! O one

who upholds the sankhya view! O one excellent in speech! If this is what

you say, unrestricted, serve me every day. But if I am the indifferent

brahman, the one who is known through Vedanta, the Parameshvara who is

the lord of maya, and all this is my maya, what will you do then?” Telling

Girija this, the lord spoke to the mountain again.’”’

‘“‘He is the one who delights his devotees. He is the one who shows

favours to his devotees. Shiva said, “O mountain! Here, on your extremely

beautiful slopes, I will engage in supreme austerities. I roam around on

earth to display my supreme nature, full of bliss. O lord of mountains! You

should grant me permission to undertake these austerities. Without your

permission, no one is able to undertake the least bit of austerities.” Hearing

the words of the lord of devas, the wielder of the trident, Himalaya

prostrated himself and addressed Shambhu in the following words.

Himalaya said, “Everything in the universe, devas, asuras and humans,

belongs to you. O Mahadeva! Who am I? I am inferior. Nevertheless, I wish

to tell you something.”935 Himalaya said this to Shankara, who brings

welfare to the worlds. He smiled at the king of mountains and affectionately

asked him to leave. Having obtained Shankara’s permission, Himalaya

returned to his own house, along with Girija, though he wanted to see him

every day. Even without her father, along with her two friends, Kali went to

Shankara’s presence every day. Full of great devotion, she served him. O

son! On the instructions of Mahesha, who issues pure commands, none of

the ganas, Nandishvara and the others, prevented her. The conversation

between Shiva and Shivaa about samkhya and Vedanta is auspicious and

always brings happiness. If one thinks about it properly, there is no

difference between them.’”’

‘“‘Shankara showed respect to the words of the king of the mountains.

The lord of the earth allowed his daughter to remain near him. The lord of

the earth spoke these words to Kali and her two friends. “Serve me every

day. You can come, go and remain, without any fear.” Telling Devi this,

Hara accepted her service. He is the great yogi who is indifferent. The lord

engages in many kinds of pastimes. Such is the great patience and fortitude

excellent ascetics possess. Even if they face impediments, they do not

succumb to those impediments. O lord among sages! With his attendants,

the king of mountains returned to his own city. He was filled with delight in

his mind. Hara engaged in dhyana and yoga. He lovingly immersed his

mind in the paramatman and thought about it, without any impediments.

Along with her two friends, Kali served Chandrashekhara Mahadeva every

day. She came, went and remained. She washed Shambhu’s feet and drank

the water after washing his feet. She wiped his body with a garment

purified in the fire. She worshipped him in the proper way, using sixteen

kinds of upachara. Every day, before returning to her father’s house, she

prostrated herself repeatedly. In this way, Shivaa served Shankara, who was

immersed in dhyana. O supreme among sages! A long period of time

elapsed. Sometimes, along with her two friends in Shankara’s hermitage,

Kali sang beautiful songs, with excellent tala.936 This enhanced desire.

Sometimes, she herself collected kusha grass, flowers and kindling. Along

with her two friends, she always cleaned the place. Sometimes, she

remained in the home of the one who wears the moon. Full of surprise and

desire, she looked at Chandrashekhara. The lord of bhutas engaged in

austerities in that secluded spot. He looked at her and thought of her.

Though Kali was in embodied form and was present near him, Girisha did

not accept her as his wife. She was the store of a great deal of charm,

enough to confound sages. But Mahadeva repeatedly saw that she was in

control of her senses. Full of compassion, he saw that she was constantly

engaged in serving him. He thought, “Let Kali observe vows and perform

austerities. I will accept her when she has lost all seeds of pride.” Thinking

this, the lord of bhutas quickly immersed himself in dhyana. Ishvara is a

great yogi. The lord engages in great pastimes. Shiva, the paramatman, was

immersed in dhyana. O sage! There was no other thought in his mind.

Every day, Kali devotedly served Shambhu and always thought about the

great-souled one’s form. Every day, Hara, immersed in dhyana, saw Kali

standing there. He forgot his earlier thoughts about her. Though he saw her,

he did not really see her. Meanwhile, following Brahma’s instructions,

Shakra and other devas and sages affectionately sent Smara there. They

were suffering from the depredations of the extremely valiant asura,

Taraka. They desired to unite Kali and Rudra. Having gone there, Smara

tried every one of his means. Hara’s mind was not agitated. Instead, he

reduced him to ashes. O sage! Following his commands, Parvati lost her

pride. The virtuous one practiced great austerities and obtained Shiva as her

husband. After this, Parvati and Parameshvara were satisfied and extremely

happy. Engaged in the welfare of others, they accomplished the task of the

gods.’”’

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Chapter 109-3.3(14) (Taraka and Vajranga’s

Origin)

‘“Narada said, ‘O Vishnu’s disciple! O Shiva’s great devotee! O

Vidhatri! You have spoken well. This is the supreme account about Shiva

and Shivaa. O Brahma! Who was the asura who oppressed devas? Whose

son was he? Please tell me how he was connected with Shiva. How did

Shankara, in control of himself, reduce Smara to ashes? Full of affection,

please tell me all this. The lord’s conduct is extraordinary. For the sake of

being happy, how did Shivaa engage in fierce austerities? How did the

primordial Shakti, who is beyond the universe, obtain Shambhu as her

husband? O immensely intelligent one! Please tell me all this, specifically

and in detail. My atman is in Shiva. I am full of devotion and am your own

son.’”’

‘“Brahma replied, ‘O noble son! O immensely wise one! O divine rishi!

O one praised for his vows! Remembering Shankara, I will tell you

everything that occurred. Listen. O Narada! First hear about Taraka’s origin.

Devas made great efforts to kill him and sought refuge with Shiva. My son

was the noble Marichi, and his son was Kashyapa. Kashyapa married

thirteen of Daksha’s daughters. Diti was the eldest of these two wives and

she had two sons. The elder one was Hiranyakashipu and the younger one

was Hiranyaksha. In the form of Nrisimha and the boar, Vishnu killed these

two daityas.937 They had caused great misery to devas, who were now

happy and free of fear. Diti was miserable and went and sought refuge with

Kashyapa. Excellent in her vows, she served him devotedly and conceived

again. Knowing this, the great Indra, great in his enterprise, looked for an

opportunity and found it. He entered her womb and repeatedly severed the

foetus with his vajra. Because of the power of her vows, the foetus did not

die. She was sleeping at the time. As a result of destiny, seven times seven

sons were born.938 These sons became devas and all of them were known as

Maruts. The king of devas honoured them and took them to heaven with

him. Diti was tormented because of what she had herself done and served

her husband again. As a result of her supreme service, the sage was greatly

pleased. Kashyapa said, “Be pure and perform austerities for ten thousand

of Brahma’s years. After that, you will have an unmatched son.” O sage!

Full of devotion, Diti completed these austerities. Through her husband, she

conceived and obtained the kind of son she desired. Diti’s son was like the

immortals and was named Vajranga. Befitting his name, he was born brave,

powerful and strong.939 Obeying his mother’s instructions, the son

immediately used force to seize the king of the gods. He also punished the

gods in diverse ways. On seeing the miseries inflicted on Shakra and the

others, Diti was happy. The immortals, Shakra and the others, suffered

miseries because of what they themselves had done.’”’

‘“‘I am always engaged in the welfare of devas. Along with Kashyapa, I

quickly went to him and spoke to him in gentle words, persuading him to

release the devas. Having released devas, Vajranga spoke to me

affectionately. He was Shiva’s devotee and was pure in his atman. He was

indifferent and pleasant in his intelligence. Vajranga said, “In order to

accomplish his selfish objective, the wicked Indra killed my mother’s son.

He has now reaped the fruits of that act. Let him rule over his own

kingdom. O Brahma! I did all this because of my mother’s command. I

have no desire to enjoy any of the objects of pleasure in the world. O

Vidhatri! O supreme among those who know the Vedas. Please tell me

about their essence, so that I am always happy, indifferent and pleasant in

my intelligence.” O sage! On hearing his words, I replied, “These are

spoken out of sentiments of sattva. I will happily create a beautiful woman

who represents their essence.” Her named was Varangi and I bestowed her

on Diti’s son. After this, extremely happy, I returned to my own residence,

as did Kashyapa, his father. The daitya, Vajranga, was full of sentiments of

sattva. He gave up asura sentiments. He had no feelings of hatred and was

happy. But there were no sattva sentiments in Varangi’s heart. The virtuous

lady was full of desire and devotedly served her husband in many kinds of

ways. As a result of her service, her great lord was quickly satisfied. Her

husband, Vajranga, addressed her in these words. Vajranga said, “O

beloved! Tell me what you desire. What is in your heart?” Hearing this, she

bowed down before her husband and told him about her wish. Varangi said,

“O virtuous husband! If you are pleased with me, please give me a son. Let

him be extremely strong and a conqueror of the three worlds. Let him cause

misery to Hari.” Hearing the words spoken by his beloved, he was amazed

and agitated. His heart was full of sentiments of sattva, and he had no sense

of hatred. He spoke, full of jnana. “O beloved! You wish to have enmity

with the gods. This does not appeal to me. What will I do? Where will I go?

How will I ensure that my pledge is not destroyed? If I satisfy my beloved’s

wish, the three worlds will constantly suffer and so will the devas and the

sages. But if I do not fulfil my beloved’s wish, I will go to hell. In both

cases, dharma will be violated. That is what we have heard.” O sage! In this

way, Vajranga was whirled around in a conflict of dharma. He used his

intelligence to reflect on the strengths and weaknesses of both options. O

sage! Following Shiva’s wishes, the learned one told his wife that he agreed

with what she had said. That is what the king of daityas told his beloved. To

accomplish this, he engaged in extremely difficult and fierce austerities,

directed towards me. Extremely cheerful, he conquered his senses and did

this for many years. O dear one! As a result of his great austerities, I

showed myself to him, to bestow a boon on him. Pleased in my mind, I

said, “Ask for a boon.” Vajranga was happy to see me, the lord, stationed in

the sky. He prostrated himself and praised me in many kinds of ways,

asking for the boon his beloved desired. Vajranga said, “O lord! Please

grant me a son who will bring great benefit to his mother. Let him be

extremely strong and extremely powerful. Let him be extremely capable

and a store of austerities.” O sage! Hearing his words, I said that it would be

that way. Remembering Shiva, I returned to my own abode, though I was

somewhat distracted.’”’

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Chapter 110-3.3(15) (Tarakasura’s Austerities and

Kingdom)

‘“Brahma said, ‘After this, full of love for him, Varangi conceived.

Inside her, the extremely energetic foetus developed for many years. When

the due time was over, Varangi delivered a son. He was gigantic in size and

extremely valiant. His radiance blazed in the ten directions. At that time,

there were great and evil portents, the cause of hardships. When Varangi’s

son was born, the gods were miserable. O son! There were bad omens on

earth, in the firmament and in heaven, causing fear in all the worlds. They

signified the three kinds of hardship. I will tell you about them. Meteors

showered down and there were bolts of lightning. They were fearful and

made large sounds. What arose caused agitation in the hearts and was the

cause of misery. The earth, along with its mountains, quaked. All the

directions blazed. The waters in all the rivers were agitated, especially those

in the oceans. Blinding gusts of wind shrieked and blew, harsh to the touch.

They uprooted large trees and dust was like standards on the winds. O Indra

among brahmanas! Rahu repeatedly obscured the sun and covered it with

clubs.940 All this indicated great fear and unhappiness. At that time, storms

issued forth from the cavities in mountains. They thundered like chariots

and caused terror. Jackals and owls howled in extremely hideous tones,

vomiting fire through their mouths. The terrible and inauspicious sound of

jackals howling could be heard inside villages. Raising up their heads, dogs

seemed to sing, as they barked and wept, uttering many kinds of sounds. O

son! Groups of asses ran around here and there, braying harshly. Maddened,

they dug up the ground with their hooves. Terrified in their minds, birds

flew up from their nests. They shrieked, anxious in their minds, and could

not find perches anywhere. The animals seemed to be stricken and did not

remain in one place. Full of fear, they wandered around, releasing urine and

excrement in settlements and forests. The terrified cows had tears in their

eyes and could not be milked. The fearful clouds showered down pus.

Images of devas were uprooted and seemed to weep. Trees fell down, even

though there was no wind. The planets fought in the sky. O supreme sage!

In this way, there were many evil portents. The people did not know what

was happening and thought that the world was being submerged.’”’

‘“‘Prajapati Kashyapa gave the asura a name. He thought about it and

named the immensely energetic one Taraka. The immensely valiant one

suddenly manifested his own virility. He grew and his body was as strong

as iron. His size was like a lord of mountains. Daitya Taraka was extremely

strong and valiant. To perform austerities, the great-minded one sought his

mother’s permission. He possessed the strength of maya and could delude

with his maya. Having obtained the permission, he made up his mind that

he would undertake austerities so as to conquer all the devas. Obeying the

instruction of his senior, he went to the forest of Madhu.941 Having been

instructed in the proper way, he followed the norms and tormented himself

through extremely terrible austerities. He raised both arms up, stood on one

leg and gazed at the sun with his eyes. Firm in his mind and firm in his vow,

he performed austerities for one hundred years. He touched the ground only

with his big toe and stood like that for one hundred years. Taraka, the lord

and king of asuras, was firm in his resolve and tormented himself through

austerities. For one hundred years, he only subsisted on water. For one

hundred years, he only subsisted on air. For one hundred years, he

immersed himself in water. For one hundred years, he performed austerities

on land. For one hundred years, he was inside a fire. For one hundred years,

he was upside down. For one hundred years, he used the palm of his hands

to support himself on the ground.942 O sage! For one hundred years, he used

his feet to suspend himself from the branch of a tree. For one hundred

years, he was suspended with his face facing downwards, drinking only

pure smoke. In this way, the king of daityas tormented himself through

hardships, as part of excellent austerities. Pursuing his wish, he undertook

austerities in the proper way. It is impossible to tolerate hearing about them.

O sage! As he tormented himself in this way, a great mass of energy issued

from his head and swirled everywhere, causing great calamities. It went to

the world of devas and almost burnt it down. O sage! All devas and rishis

suffered from great miseries. Indra, lord of devas, was filled with great fear.

“Someone is performing austerities and desires to usurp my position. The

lord will rob the universe of its support.” He was full of uncertainty and

having decided, could not find any peace.’”’

‘“‘All the gods and rishis consulted among themselves. Scared and

distressed, they came to my world and presented themselves before me.

Their minds were suffering. All of them prostrated themselves before me

and praised me. They joined their hands in salutation and reported

everything to me. I used my intelligence to determine the reason behind all

this. To bestow a boon, I went to the place where the asura was tormenting

himself. O sage! I told him, “Ask for a boon. You have tormented yourself

through fierce austerities. There is nothing that cannot be given to you.”

Hearing my words, Taraka, the great asura, prostrated himself and extolled

me. He then asked me for an extremely terrible boon. Taraka said, “O one

who bestows boons! If you are satisfied with me, what can I not

accomplish? O grandfather! Therefore, hear about the boon I seek from

you. O lord of devas! If you are pleased with me and if a boon is to be given

to me, show me your compassion and please grant me two boons. O great

lord! In all the three worlds that have been created by you, there should not

be a single man who is my equal in strength. If a son born through Shiva’s

seed becomes a commander and hurls weapons against me, let my death

occur only then.” O lord among sages! This is what the daitya told me then.

Granting him such boons, I swiftly returned to my own world. The daitya

obtained the excellent boons he desired. Extremely pleased, he went to the

city known as Shonita.943 Following the command of Shukra, the guru of

the asuras, the great asura, accompanied by other asuras, was instated in

the kingdom of the three worlds. Thus, the great daitya became the leader

of the three worlds. He had his own orders implemented and oppressed

mobile and immobile objects. In the right way, Taraka ruled over the

kingdom of the three worlds. He protected the subjects, but oppressed gods

and others. Taraka daitya seized jewels from Indra and other guardians of

the worlds and out of fear, they gave those to him. Scared, Indra gave him

Airavata.944 Kubera gave him his nine nidhis.945 Varuna gave him his white

horses. The rishis gave kamadhenu. Scared of him, Surya gave him the

divine Ucchaihshrava.946 Wherever an auspicious object was seen, he

pursued it and quickly seized it. The three worlds were devoid of substance.

O sage! Scared, the ocean gave him all the jewels. Without being tilled, the

earth provided all the crops that subjects desired. The sun heated mildly, so

that he did not suffer. The moon’s light was always seen, and the breeze was

always agreeable. The evil-souled asura seized all the objects that belonged

to devas, ancestors or others. He subjugated the three worlds and became

Indra himself. He became the wonderful lord, without a second, and ruled

over the kingdom. He removed all devas and installed daityas in their

places. He engaged devas in his own personal tasks. O sage! Restrained in

this way, all the devas, with Shakra at the forefront, sought refuge with me.

They were without a protector and were very agitated.’”’

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Chapter 111-3.3(16) (Assuring the Devas)

‘“Brahma said, ‘Thus, all the gods prostrated themselves before the lord

of subjects. Oppressed by Taraka, full of great devotion, they praised me. I

heard the praise and understood the heart of the matter. I was extremely

pleased and replied to the residents of heaven. “O gods! Welcome. I hope

you are exercising your rights without any impediments. Why have all of

you come here? Please tell me.” Hearing my words, all the residents of

heaven bent down. Suffering from Taraka and distressed, they bent down

and spoke to me. Devas said, “O lord of the worlds! Because of your boon,

Taraka daitya has become insolent. Using force, the deceiver has seized our

positions and has taken them over himself. Don’t you know about the

misery that has presented itself? So that the misery can be swiftly

destroyed, we have sought refuge with you. Wherever we might be, he

causes impediments for us, day and night. Wherever we run away, we see

Taraka there. O lord of everything! All our miseries stem from Taraka. O

father! We are suffering greatly. Agni, Yama, Varuna, Nirriti, Vayu and all

the other guardians of the worlds have come under his subjugation. All of

them follow the dharma of humans. All of them offer him tribute. They are

never independent and serve the great daitya. Constantly under his

subjugation, devas are suffering in this way. All of us are engaged in doing

what he wishes. We obtain our subsistence from him. The immensely strong

daitya, Taraka, has seized all our women and the large number of apsaras.

No sacrifices are going on. The ascetics are not performing austerities.

Donations and other dharma do not exist anywhere in the worlds. His

commander is an extremely wicked danava, Krouncha. He has gone to the

nether region of Patala and is constantly causing impediments to the

subjects there. O creator of the universe! Taraka is evil and has no

compassion in him. The deceitful one has forcibly seized the three worlds.

We will go wherever you instruct us to go. O protector of the world! Our

enemies, the asuras, have barred us from our own places. We have no

refuge other than you. You are the ruler, creator and saviour. All of us have

been scorched by the fire known as Taraka and are very agitated. All our

cruel attempts have been robbed of energy, like a sannipata fever against

which medicinal herbs possess no energy. Our hopes of victory were based

on Hari’s Sudarshana chakra. However, hurled against his throat, it was

ineffective, like an offering of flowers around a divinity’s throat.” O sage! I

heard the words spoken by the gods.’”’

‘“‘I replied to all the gods in words that were appropriate for the

occasion. Brahma said, “The daitya known as Taraka has become

successful because of my words. O residents of heaven! It is not appropriate

for him to be killed by me. His death from a source that has led to his

prosperity is not appropriate. A person who has reared a poisonous tree

cannot himself become the reason for its severance. Shankara is the

appropriate person to do every task for you. But he can be the cause. He is

himself not capable of countering him. I have myself determined the means

for destroying the wicked one known as Taraka. I will tell you about the

means whereby this can be brought about. Taraka cannot be killed by me, or

by Hari or Hara. Thanks to my boon, no other god can do this. I am telling

you the truth. O gods! If a son is born through Shiva’s energy, he alone can

kill the daitya known as Taraka, no one else. O best among gods! I have

told you about the means. Act according to what I have said. There is no

doubt that success will be obtained through Mahadeva’s favours. Earlier,

Sati Dakshayani gave up her body. She has now been born through

Menaka’s womb. This is known to you. Girisha will certainly accept her

hand. O residents of heaven! Therefore, act in accordance with this means.

Thus, make excellent efforts so that his seed is discharged into Parvati,

Menaka’s daughter. Shambhu is someone who holds up his seed. There is

no one else who is capable of doing this. Everyone else is weak and lacks

the strength. The daughter of the king of the mountains is now in the prime

of youth. While Hara is performing austerities on Mount Himalaya, she

constantly serves him. Because of the words of her father, Himalaya, Kali

Shivaa is there. Along with her two friends, she is serving Parameshvara,

who is immersed in dhyana. She is the most beautiful woman in the three

worlds. Standing in front of him, she worships him. Mahesha is immersed

in dhyana and there is no distraction in his mind. Kali must become

Chandrashekhara’s wife. O gods! Without any delay, make excellent efforts

so that this comes about. I will myself go to the spot where Taraka daitya is.

I will restrain him from his wicked deceit. O immortals! Now return to your

own abodes.” Having said this to the gods, I quickly approached the asura

known as Taraka. Extremely cheerfully, I addressed him in the following

words. Brahma said, “You are ruling over our kingdom of heaven, which is

full of the essence of energy. This exceeds what you desired when you

tormented yourself through excellent austerities. I bestowed an excellent

boon on you but did not bestow the kingdom of heaven on you. Therefore,

you should abandon heaven and rule over a kingdom on earth. There too,

you can undertake all deeds that are worthy of devas. O best among asuras!

Without thinking about it, this is what you should do.” I said this and

kindled understanding in the asura. After this, I remembered the auspicious

Shiva, the lord of everything, and vanished from the spot. Taraka

abandoned heaven and went to earth. He established himself in the city

known as Shonita and ruled over the entire kingdom. Having heard my

words, all the devas prostrated themselves before me. Cheerful, they went

to Shakra’s region. Having gone there, they met Shakra. They controlled

themselves and consulted among themselves. Cheerful, all the Maruts

addressed Maghavan947 in these words. Devas said, “There must be liking

and desire in Shambhu for Shivaa. O Maghavan! This is what must be done.

This is what Brahma has said.” Everything that transpired was reported to

the lord of the gods. Having reported everything, all the devas happily

returned to their own respective abodes.’”’

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Chapter 112-3.3(17) (Conversation between Indra

and Kama)

‘“Brahma said, ‘When all devas had departed, Shakra remembered

Smara. Oppressed by the daitya Taraka, he was distressed in his mind.

Immediately, Kama, loved by Rati, arrived there, along with Vasanta. The

lord who could conquer the three worlds was accompanied by Rati. Smara

prostrated himself and stood in front of him. O son! The great-minded one

joined his hands in salutation and spoke to Shakra. Kama asked, “What task

has arisen? Why have you remembered me? O lord of devas! Please tell me

the truth about that. I have come here to perform your task.” Hearing

Kandarpa’s words, the lord of gods cheerfully praised him and said that this

was most proper. Shakra said, “Since you are ready to commence on my

work, you are virtuous. O Makaradhvaja!948 Since you are ready to do this,

you are blessed. With you ready and in front of me, listen to the words I

speak. This is a task meant for you and not for anyone else. It is true that I

have many great friends. O Smara! However, you are a virtuous friend and

there is no one who is your equal. O son! This excellent vajra has been

constructed for my victory. But when the vajra fails, there is no one other

than you. Who is more loved than the person who does something

beneficial? Therefore, you are the best of friends, and you must carry out

my task. Because of destiny, an impossible misery has arisen. Other than

you, there is no one else who can dispel it. A person who donates is tested

at the time of a famine, a brave person in the field of battle. A friend is

tested at the time of a calamity and a woman when the family is

incapacitated. O son! A friendship that is not false is tested in adversity,

when a difficulty presents itself and when the friend is not present.949 O son!

This is the test of good affection. There is no other way, and I am telling

you the truth. I face a hardship that cannot be countered by anyone else. O

noble friend! Hence, your test has presented itself now. This is not a task

that will bring happiness to me alone. There is no doubt that this is a task

for all the gods too.” Makaradhvaja heard the words spoken by Maghavan.

He first smiled and then spoke words that were deep with affection. Kama

said, “Why are you speaking like this? I will not reply to you. When a

person is naturally helped, people do not see it or speak about it. At the time

of a hardship, if a person speaks a lot, what is he going to accomplish? O

great king! O lord! Nevertheless, listen to my words. I am always your

friend. I will bring down the enemy who is performing extremely terrible

austerities so as to take away your position. In an instant, using the glances

of beautiful women, I will make devas, rishis and danavas deviate. Men do

not even enter into my reckoning. Fling the vajra and many other weapons

far away. O friend! When I am present, what task will they accomplish?

There is no doubt that I can make Hari and Brahma deviate. There is no

need to mention others. I can bring down even Hara. I possess five gentle

arrows that are made out of flowers and the three segments of my bow are

made out of flowers. The bowstring is made out of bees. My beloved is my

strength and Vasanta is known as my adviser. I possess five kinds of

strength and the store of nectar is my friend.950 Shringara is the commander

of my forces and gestures and emotions are my soldiers. O Shakra! All of

them are gentle and I am also like that. An intelligent person uses those who

can accomplish the task. Engage me in all the tasks that are appropriate for

me.” Hearing these words, Shakra was extremely happy.’”’

‘“‘He spoke words of affection to Kama and his beloved, both of whom

bring pleasure. Shakra said, “O one who originated from the mind! I will

tell you about the task that is in my mind. In truth, you are the person who

is capable of accomplishing it, not anyone else. O Kama! O supreme among

friends! Listen. I will tell you. O one who originated from the mind! I will

tell you about the reason why I wished to see you today. There is a great

daitya known as Taraka. He has obtained a wonderful boon from Brahma.

Having become invincible, he is causing misery to everyone. He has

oppressed the worlds and has destroyed dharma in many kinds of ways. All

the gods and all the rishis are miserable. To the best of their capacity, all the

devas have already fought against him. But all their weapons have been

rendered futile. The noose of the lord of the waters was shattered. Hari’s

Sudarshana chakra was rebuffed. Vishnu hurled it at his throat, but it was

thwarted. The lord of subjects has indicated that this evil-souled one will

only die at the hands of the son born from the seed of Shambhu Ishvara, the

great yogi. This is the virtuous task that you must make great efforts to

undertake. O friend! Then we, devas, will be supremely happy. Thus, I have

told you what will bring happiness to all the worlds. Remember the dharma

of friends in your mind and undertake this task now. Shambhu is engaged in

great austerities on the king of mountains. There is no desire in the lord.

Parameshvara rules himself. Along with her two friends, Parvati is there.

We have heard that because of her father’s command, she remains there and

serves him. Shiva is controlled in his atman. There is no doubt that your

task is to constantly smite him, so that his mind turns towards her. If you do

this, you will become famous, and all miseries will be destroyed. You will

be permanently established in this world, not otherwise.” Hearing this,

Kama’s face resembled a full-blown lotus. He lovingly told the lord of

devas that there was no doubt that he would do this. He replied in words

that indicated his assent. Confounded by Shiva’s maya, Kama instantly

accepted the task. Along with his wife and Vasanta, he cheerfully went to

the place where the lord of yoga was tormenting himself through supreme

austerities.’”’

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Chapter 113-3.3(18) (Kama’s Disturbances)

‘“Brahma said, ‘Confounded by Shiva’s maya, the proud Smara went

there. He remained there, spreading the enticing dharma of spring

everywhere. O lord among sages! Vasanta’s dharma spread everywhere

around Oushadhiprastha, the place where Mahesha was performing

austerities. O great sage! The trees in the groves blossomed. O lord among

sages! This happened because of his special powers. There were fragrant

flowers on mango and ashoka trees, igniting lamps of desire. Bees swarmed

around white lotus flowers and especially overwhelmed people with desire.

The sweet calls of cuckoos, extremely charming and pleasant to the mind,

also ignited lamps of desire. O sage! Many kinds of sounds were made by

the bees, and these too were charming and ignited desire. The moon spread

its beautiful beams in every direction. These seemed to be messengers

between pairs of lovers. Even amongst the proud, these were signs that the

time for love had arrived. A virtuous and pleasant breeze blew, not liked at

all by those who were separated from their lovers. In this way, Vasanta

extended himself, overwhelming everyone with desire. The residents of the

forest and the sages found this to be extremely intolerable. O sage! The

insentient succumbed to these pangs of love. How can one describe sentient

ones who possessed life? Such were the extremely intolerable powers of

spring. They ignited desire among all beings. O son! Hara saw that spring

had arrived at the wrong time. The lord, who had assumed a body in his

own pastimes, thought that this was a great wonder. However, the one who

engages in pastimes was not moved and continued with his extremely

difficult austerities. The lord is in control of himself. Hara is the one who

dispels miseries. When Vasanta extended everywhere, along with Rati,

Kama stood on the left, affixing an arrow made out of mango blossoms. He

extended his powers and confounded everyone. On seeing Kama with Rati,

who will not get deluded? With soldiers in the form of shringara, they

indulged in acts of love. Using gestures and emotions, they approached

Hara. Madana is usually inside the mind and does not manifest himself

outside. But he showed himself. He could not see any weakness in

Shambhu, through which, he could enter. Smara could not find a weakness

in the supreme yogi, Mahadeva. He was confused and filled with great fear.

Shankara was immersed in dhyana. The eye on his forehead blazed,

resembling fiery flames. Who was capable of approaching him?’”’

‘“‘At that time, along with her two friends, Shivaa arrived there. To

worship Shiva, she brought many flowers. There are many kinds of great

beauty in the world that are described. It is certain that what existed in

Parvati surpassed them all. There were superb seasonal flowers that she

held. How can their beauty be described, even in one hundred years? As

soon as the mountain’s daughter approached Shiva, for an instant, Shankara

broke out of his dhyana. Having found his opportunity, Madana was

initially delighted. Rejoicing, he held his arrow and stood by

Chandrshekhara’s side. O sage! As if to help Kama, along with sentiments

of shringara and the fragrant one,951 Parvati approached Hara. To enhance

the interest of the wielder of the trident in her, Smara drew his bow and

quickly affixed the arrow made of flowers. He steadied himself and released

it. As she always did, she approached Shiva. She prostrated herself,

worshipped him and stood there. Parvati saw that the lord Girisha was

staring at her. As a result of the bashfulness of her feminine nature, she

covered her limbs. The lord remembered the boon that Vidhatri had

bestowed on her earlier. O sage! Therefore, Shiva started to happily

describe her limbs. Shiva said, “Is that your face, or is it the moon? Are

those your eyes, or are they lotuses? Are those your eyebrows, or is that the

great-souled Kandarpa’s bow? Is that your lower lip, or is that a bimba

fruit? Is that your nose, or is it a parrot’s beak? Is that your voice, or is that

a cuckoo’s call? Is that your waist, or is it a sacrificial altar? Can her gait be

described? Can her beauty be described? Can the flowers be described? Can

her garments be described? Every kind of beauty and charm that has been

created and fashioned, exists together in this woman’s limbs. There is no

doubt about that. Parvati, extraordinary in beauty, is blessed. In the three

worlds, there is no woman who is equal to her in beauty. She is a store of

excellent charm. She is radiant in her wonderful limbs. She will confound

the sages. She will extend great happiness.” In this way, he repeatedly

described her limbs, thinking about the excellent boon that Vidhatri had

bestowed. After this, he stopped. Shankara slipped his hand inside her

garment and moved it. As a result of her feminine nature, she was ashamed

and moved away. She covered her limbs and repeatedly looked at him. O

sage! Shivaa smiled and glanced deeply at him, causing great intoxication.

Witnessing her movements, Shambhu was bemused. Maheshvara, the lord

of great pastimes, spoke these words. “As soon as one sees her, there is

great joy. If one embraces her, what will the pleasure be?” He thought about

this only for an instant, honouring Girija. Supremely indifferent, the great

yogi collected himself and spoke. “How extraordinary is this conduct? How

has this delusion come over me? Ishvara, the lord of beings, has succumbed

to this distraction because of desire. I am Ishvara, yet I wished to touch

someone else’s limbs. How helpless will an inferior being be? What are the

things such a person will not do?” Having thus turned indifferent, he

prevented her from sitting down on the couch. How can there be a downfall

for Paresha, who is in all atmans?’”’

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Chapter 114-3.3(19) (Kama’s Destruction)

‘“Narada asked, ‘O Brahma! O Vidhatri! O immensely fortunate one!

What happened after that? Show me your favours and tell me about the

account that destroys all sins.’”’

‘“Brahma replied, ‘O son! Hear about what occurred thereafter. Out of

affection towards you, I will tell you about Shiva’s account. It brings joy.

On witnessing the distraction that had come about in his fortitude, the great

yogi, Maheshvara, thought about this in his mind and was filled with great

wonder. Shiva said, “While I was engaged in excellent austerities, how did

this impediment originate? Who has performed this wicked deed and

agitated my mind? I have expressed affection towards someone else’s wife.

This has contravened dharma. It has transgressed the ordinances of the

shruti texts.” The great yogi, Paramesha, the destination of the virtuous,

thought in this way. Full of suspicion, he looked in different directions. He

saw Kama standing on the left, the bow, with an arrow affixed, drawn.

Foolish in intelligence and proud, he wished to release his arrow. Girisha,

the paramatman, saw Kama standing in this way. O Narada! He was filled

with rage and wished to destroy him, that very instant. O sage! Standing in

the sky and holding his bow and arrow, Kama released his weapon,

infallible and unerring, at Shankara. However, against the paramatman, the

infallible weapon failed. It was pacified by the enraged Parameshvara.

When his weapon was rendered unsuccessful by Shiva, Manmatha was

filled with fear. He saw the lord who conquers death standing in front of

him and trembled. Agitated by fear, he remembered all the gods, Shakra and

the others. O tiger among sages! Smara had failed in his objective. O lord

among sages! Kama remembered Shakra and other devas and all of them

arrived. They bowed down and praised Shambhu. All the devas praised the

angry Hara. A great blazing fire issued from his third eye, from the middle

of his forehead. The flames of fire blazed upwards, as dazzling as the fire at

the time of dissolution. It swiftly shot up into the sky and then fell down on

the ground. It whirled around and fell down on the ground. Before the

Maruts could say, “Please pardon, please forgive”, it reduced the wicked

Madana to ashes. When the valiant Smara was killed, devas were filled with

grief. Agitated, they wept and shrieked loudly, “What has happened?” The

daughter of the king of the mountains was distressed and her limbs turned

pale. Taking her friends with her, she returned to her own residence.’”’

‘“‘As a result of sorrow on account of her husband’s death, Rati

immediately lost her senses and fell down, as if she was dead. When she

regained her senses, Rati was greatly agitated. She lamented in many loud

words. Rati said, “What will I do? Who will I go to? What have devas

done? The gods summoned my husband here and destroyed him. Alas! O

protector! Alas! O Smara! You brought me happiness. You were a husband

I loved more than my own life. Alas! What has happened here? Alas! O one

most loved!” In this way, she lamented and spoke many kinds of words. She

flung her hands and feet around and tore out her hair. O Narada! On hearing

her lamentation, all the residents of the forest were filled with great sorrow,

even those immobile. Meanwhile, Shakra and all the other devas

remembered Maheshvara and spoke words of assurance to Rati. The devas

said, “Take some ashes and keep them safely. Make efforts to give up your

fear. The lord will revive your husband and you will get your beloved back

again. He is the one who bestows happiness. He never causes misery to

anyone. Everyone, even a deva, enjoys the fruits of own deeds. Do not

grieve in vain.” In this way, all the devas comforted Rati and approached

Shiva. They devotedly sought to placate Shiva and addressed him in these

words. The devas said, “O Bhagavan! O Shambhu! O lord! Please listen to

our words. O one affectionate towards those who seek refuge! O Mahesha!

Please show compassion. O Shankara! Full of affection, please reflect on

what Kama did. O Maheshvara! Kama did not do this because his own

selfish motive. O lord! The wicked Taraka was oppressing devas and

everything else. O protector! O Shankara! Know that the task was done for

that reason and not for any other purpose. O divinity! The virtuous Rati is

alone and is lamenting in her misery. O Girisha! Please comfort her in every

possible way. You have destroyed Smara. O Shankara! In your rage, if you

had really wished to destroy, you would have destroyed all the devas along

with him. On witnessing Rati’s misery, devas have almost been destroyed.

Therefore, you must act to dispel Rati’s grief.” Hearing their words,

Bhagavan Shiva was pleased. He addressed all the devas in these words.

Shiva said, “O devas and all the rishis! Listen lovingly to my words. There

can be no counter to what has occurred as a result of my rage. Until Krishna

takes an avatara on earth and becomes Rukmini’s husband, Kama, Rati’s

lord and husband, will be Ananga.952 When Krishna and Rukmini are in

Dvaraka and have sons, Kama will be born to them, and his name will be

Pradyumna. There is no doubt that this will happen. As soon as the son is

born, Shambara will seize him. Abducting him, Shambara, supreme among

danavas, will fling him into the ocean. Taking him to be dead, the foolish

one will return to his city in vain. O Rati! Until then, you will remain

happily in his city.953 You will get back your husband Pradyumna there.

Uniting with you, Kama will kill Shambara in a battle. O devas! Under the

name of Pradyumna, he will be happy with his wife. Taking various objects,

along with her, he will return to his own city.954 O devas! These are my true

words.” Hearing the words Shambhu had spoken, devas were comforted

somewhat. They prostrated themselves, bent down, joined their hands in

salutation and spoke. The devas said, “O lord of devas! O Mahadeva! O

lord who is an ocean of compassion! O Hara! Please revive Kama quickly

and save Rati’s life.” Hearing the words of the immortals, Parameshvara

was pleased. The ocean of compassion and the lord of everything spoke

again. Shiva said, “O devas! I am extremely pleased and will revive him

within me. Kama will become one of my ganas and will always sport. O

gods! This account should not be told in front of anyone. Return to your

own places. I will destroy every kind of misery.” Saying this, while devas

lauded him, Rudra vanished. All the devas were pleased and lost their fear.

They were comforted by Rudra’s words. O sage! Following what he had

said, they returned to their own respective abodes. As instructed, Kama’s

wife went to that city. O lord of sages! As instructed by Rudra, she waited

for the time.’”’

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Chapter 115-3.3(20) (The Vadava Fire)

‘“Narada said, ‘O Vidhatri! There was a blazing fire that issued from

Hara’s eye. Where did it go? Please tell me that and also tell me about the

conduct of the one who wears the moon on his head.’”’

‘“Brahma answered, ‘A fire emerged from Shambhu’s third eye and

swiftly reduced Kama to ashes. It blazed everywhere and destroyed

everything. There were great lamentations in the three worlds, among

mobile and immobile entities. O son! All devas and rishis quickly sought

refuge with me. Agitated and anxious, they told me everything. They

prostrated themselves, lowered their heads, joined their hands in salutation

and praised me. Hearing this, I remembered Shiva and remembered the

reason for everything. To save the three worlds, I humbly went there.

Wishing to burn, that blazing fire was like a garland of ignited flames.

However, because of Shambhu’s favours, I possessed the energy to pacify

it. Full of rage, the fire desired to burn down the three worlds. O rishi! O

amiable one! O sage! That blaze was in the form of a mare’s head. As a

result of Shiva’s wish, I, the lord of the universe, gathered up the fire that

was in the form of a mare’s head. For the welfare of the worlds, I went to

the ocean. O sage! On seeing me arrive, the ocean joined its hands in

salutation. The store of jewels assumed a human form and approached me.

The ocean prostrated himself and praised me in the proper way. Extremely

happy, he spoke to me, the grandfather of all the worlds. The ocean asked,

“O Brahma! O lord of everything! Why have you come here? I will happily

carry out your command. Know me to be your servant.” Hearing the

ocean’s words, I was filled with joy. Remembering Shankara, for the

welfare of the worlds, I replied to him. Brahma said, “O son! O extremely

intelligent one! O one who brings joy to all the worlds! Listen. I have been

sent here by Shiva’s will, lodged in my heart. O ocean! I will happily tell

you. This is the rage of the great lord, Mahesha, and has assumed the form

of a mare. Having swiftly burnt down Kama, it wished to burn down

everything. The gods suffered and because of Shankara’s will, quickly

entreated me. O son! I quickly went there and pacified the pure fire. It

assumed the form of a mare and taking it, I have come here. O store of

water! O store of compassion! I am instructing you. This rage of Mahesha’s

has assumed the form of a mare. It is blazing at the mouth. Hold it until the

deluge arrives. O lord of rivers! When I come here and reside with you,

release it then. It is Shankara’s extraordinary rage. Its food will always be

your water. Make efforts to hold it, so that it does not sink within you.”

Hearing what I had said, the ocean certainly acted in accordance with that.

No one else was capable of accepting Rudra’s vadava fire. Assuming the

body of a mare, the pure fire entered the ocean. It blazed like a garland of

flames and aided by the wind, consumed the torrent of water. O sage!

Satisfied in my mind, I returned to my own abode. The ocean, divine in

form, prostrated himself before me and vanished. The entire universe was

well, free of the fear that had arisen. O sage! Devas and sages were

happy.’”’

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Chapter 116-3.3(21) (Narada’s Instruction to

Parvati)

‘“Narada said, ‘O Vidhatri! O father! O immensely wise one! O

Vishnu’s disciple! O creator of the three worlds! You have narrated a

wonderful account about the great-souled Shankara. The fire that issued

from Shambhu’s third eye reduced Smara to ashes and entered the ocean.

What happened after that? What did Devi Parvati, the daughter of the

mountain, do? Where did she go with her friends? O ocean of compassion!

Please tell me that.’”’

‘“Brahma replied, ‘O son! O immensely wise one! Hear about the

conduct of the one who wears the moon on his crest. My lord brings great

welfare. Hear lovingly. The fire that issued from Shambhu’s eye purified

Madana. At that time, a loud and wonderful sound arose and filled the

firmament. Hearing that loud sound and seeing that Kama was burnt down,

she was scared. Agitated, with her two friends, she returned to her own

house. Himalaya and his family were amazed at hearing this sound.

Remembering that his daughter had gone there, he was unhappy. The lord

of the mountains saw that his daughter was extremely agitated and was

miserable. Separated from Shambhu, she was weeping. The lord of the

mountains approached her. Using his hands, he wiped the tears from her

eyes. He told the auspicious one, “Do not be scared. Do not weep.”

Himalaya, the lord of mountains, quickly took up his daughter and placed

her on his lap. She was extremely agitated. He comforted her and took her

to his own residence. When Smara was burnt down, Hara disappeared and

on account of being separated from him, Shivaa was very distressed. She

could not find any peace. Shivaa went to her father’s house and met her

mother. The daughter of the mountain thought that she had been born again.

She criticized her own beauty and exclaimed, “Alas! I have been undone.”

Though her friends tried to make her understand, the daughter of the Indra

among mountains would not understand. Whether she was sleeping,

drinking, bathing, walking or amidst her friends, Shiva could not find any

joy. “Shame on my beauty, birth and deeds.” Saying this, she constantly

remembered what Hara used to do. In this way, suffering from separation

from Shambhu, Parvati’s mind was distressed. Unable to find any joy, she

kept saying, “O Shiva! O Shiva!” With her mind on the wielder of Pinaka,

she resided in her father’s house. O son! Shivaa repeatedly grieved and lost

her senses. The king of the mountains, Menaka and the sons, Mainaka as

the foremost, tried to comfort her. But she was dispirited and did not forget

Hara.’”’

‘“‘O divine sage! O intelligent one! Engaged by the slayer of Bala955 and

roaming around as you wished, you arrived on the slopes of the Himalayas.

The great-souled mountain worshipped you. Seated on an excellent seat,

you asked about his welfare. The lord of mountains told you everything

about his daughter’s conduct, about how she had served Hara and how Hara

had burnt down Kama. O sage! Hearing this, you told the lord of

mountains, “Worship Shiva.” Advising him in this way, you stood up and

remembered Shiva in your mind. O sage! You are loved by Shiva. You

possess jnana and are engaged in the welfare of the worlds. Taking your

leave from him, you quickly went and met Kali in private. Having met Kali,

interested in her welfare, you affectionately kindled understanding in her. O

supreme among all those who possess jnana! You addressed her in the

following words. Narada said, “O Kali! Listen to my words. I am

compassionate and am telling you the truth. They are beneficial in every

possible way and are bereft of deviations. They will lead to great happiness.

You served Mahadeva without engaging in austerities. He is the one who

shows compassion. Since you were proud, he destroyed it. The lord

Maheshvara is a great yogi and is indifferent towards you. He is affectionate

towards his devotees. But having burnt Smara, he left you. Therefore, you

should engage in excellent austerities and worship Ishvara for a long time.

Once you have cleansed yourself through austerities, Rudra will accept you

a second time. Never abandon Shankara Shambhu. O Devi! You will not

accept any husband other than Shiva.” O sage! Hearing these words, Kali,

the mountain’s daughter, sighed in relief. She joined her hands in salutation

and spoke to you cheerfully. Shivaa said, “O lord! You are omniscient and

are engaged in the welfare of the worlds. O sage! Give me a mantra that

can be used for worshipping Rudra. In the absence of a virtuous guru, no

rite is ever successful. I have heard this earlier. This is the eternal truth

stated in the shruti texts.” Hearing Parvati’s words, the excellent sage

followed the norms and instructed her about Shambhu’s panchakshara

mantra.956 O sage! You used your words to awaken faith in her. O sage! You

told her about the powers of this king of mantras, the greatest of them all.

Narada said, “O Devi! Hear about the supreme and extraordinary powers of

this mantra. As soon as he hears it, Shankara is greatly pleased. This

mantra is the emperor of all mantras and yields what is wished for. It is

greatly loved by Shankara and bestows objects of pleasure and

emancipation. O extremely fortunate one! If one uses this properly to

perform japa and worship, there is no doubt that quickly and without any

delay, Shiva manifests himself before that person. Think of his form and

follow the niyamas. O Shivaa! Use the aksharas of the mantra to perform

japa and Shiva will be swiftly satisfied. O virtuous one! Practice austerities

in this way. Maheshvara can be obtained through austerities. Every fruit can

be obtained through austerities, not in any other way.” Narada, loved by

Shiva, said this to Kali at that time. Engaged in the welfare of devas, as you

wished, you then went to heaven. O Narada! Hearing your words and

having obtained the excellent panchakshara mantra, Parvati rejoiced.’”’

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Chapter 117-3.3(22) (Parvati’s Austerities)

‘“Brahma said, ‘O divine sage! After you departed, happy in her mind,

Parvati thought that Hara could be obtained through austerities. Therefore,

she made up her mind to perform austerities. She summoned her two

friends, Jaya and Vijaya. She used her two friends to seek permission from

her father and her mother. They first went to the father, Himalaya, lord of

mountains. They prostrated themselves and humbly asked him. The two

friends said, “O Himalaya! Hear now what your daughter has said. She

wants to act so that her body, her beauty and her lineage are rendered

successful. This can be accomplished through austerities. No other means

can be seen. O best among mountains! Therefore, grant her the permission

now. Affectionately allow Girija to leave for the forest, so as to perform

austerities.” O supreme among sages! The two friends asked in this way.

The king of mountains reflected deeply on what Parvati had said and

answered. Himalaya replied, “This appeals to me. If it appeals to Mena too,

there can be nothing better than this. There is no doubt that this will bring

success to our lineage. If it appeals to the mother too, what can be more

auspicious than this?” They heard the words the father uttered. Taking his

permission, the two friends next went to the mother. Having gone to the

mother, they prostrated themselves, clasped their hands together in

salutation and affectionately reported Parvati’s words. The two friends said,

“O queen! O mother! We prostrate ourselves. Listen to your daughter’s

words. If you are pleased with what you hear, please act accordingly. Your

daughter wishes to perform supreme austerities for Shiva. She has obtained

permission from her father for these austerities. She is now asking you. O

one devoted to your husband! She desires to render her own beauty

successful. If your permission is obtained, she will torment herself through

austerities.” O lord among sages! Saying this, the two friends were silent.

Distressed in her mind, Mena did not agree to these words. Hence, Parvati

herself spoke to her mother. She clasped her hands together and with

humility in her mind, remembered Shiva’s lotus feet. Parvati said, “O

mother! In the morning, I will leave, so as to perform austerities and obtain

Maheshvara. Please grant me permission to leave for the forest where

austerities will be performed, for the sake of austerities.” Hearing her

daughter’s words, Mena was miserable. The virtuous lady was dejected and

called her daughter close to her. Mena said, “O daughter! O Shivaa! O

Parvati! If you are unhappy and wish to torment yourself through

austerities, then perform those austerities at home. Do not go out. Where

will you go to undertake austerities? All devas exist in my home. There are

all the tirthas and many kinds of kshetras. O daughter! Do not commit this

rash act. You should never go outside. What did you accomplish earlier?

What will you accomplish now? O child! Your body is delicate. Austerities

are great and difficult. Hence, you should not go outside to perform

austerities. We have never heard of women going to hermitages to

accomplish their wishes. O daughter! Therefore, you should not wish to

leave and perform austerities.” The mother restrained the daughter in many

such ways. However, without worshipping Maheshvara, she did not

experience any joy. Since Mena restrained her from going to the forest and

performing austerities, as a result of that reason, Shivaa obtained the name

Uma then. Mena, loved by the mountain, got to know that Shivaa was

miserable. O sage! Therefore, she instructed Parvati that she could go and

perform austerities. O supreme among sages! The one who was excellent in

her vows obtained her mother’s permission. Remembering Shankara,

Parvati felt great happiness. Delighted, Shivaa prostrated herself before her

mother and her father. She remembered Shiva and along with her two

friends, prepared to torment herself through austerities. She made up her

mind to cast aside the many and diverse garments. She quickly wore bark

and tied a beautiful girdle made out of munja grass. She gave up her

necklace and wore excellent deerskin. To undertake austerities, she went to

Gangavatarana.’”’957

‘“‘On the slope of the Himalayas, Gangavatarana was the place where

Shambhu had performed dhyana and had burnt down the one who

originated from the mind.958 That slope in the Himalaya mountain was seen

to be devoid of Hara. O son! Kali Parvati, the mother of the universe,

remained there. That is the place where Shambhu had tormented himself

through extremely difficult austerities earlier. She remained there for a

while, suffering from the pangs of separation. Shivaa, the daughter of the

mountain, wept, “Alas! Hara.” She lamented in great misery, her thoughts

full of that grief. After a long time, Parvati resorted to her fortitude and got

rid of the confusion. Himalaya’s daughter consecrated herself for the

niyamas. She performed austerities in the great and excellent tirtha known

as Shringi. Because of her austerities, it came to be known as Gouri-

Shikhara.959 O sage! Shivaa planted many beautiful trees there, so that she

could test the fruits of her austerities.960 The beautiful one purified the

ground and created an altar. She started austerities that were difficult for

even sages to undertake. She controlled her senses with her mind and

undertook supreme austerities in that spot. In the summer, day and night,

she had a fire blazing around her. In the midst of this, she constantly

performed japa with the mantra. During the rainy season, she remained

properly seated on the bare ground. She remained on the slope of the

mountain, constantly drenched by the downpour of rain. Full of devotion,

during the winter, she remained inside the water. She did it when there was

ice. She did this during the night. She fasted. In this way, she observed

austerities, performing japa with the panchakshara mantra. Shivaa

meditated on Shiva, who bestows everything that is desired. Every day,

whenever there was an opportunity, along with her friends, she tended to

the trees she had planted, imagining that they were guests. There were cold

winds, rain, intolerable heat and many other things. With an excellent mind,

she tolerated all these. There were many hardships, but she ignored them. O

sage! Her mind was only fixed on Shiva. In the first year, she only ate fruit.

In the second year, she only ate leaves. In this way, progressively, Devi

spent an unlimited number of years in austerities. Shivaa, Himalaya’s

daughter, stopped eating even leaves. Without eating anything, Devi

engaged in austerities. Himalaya’s daughter discarded even leaves from her

food. Therefore, devas gave Devi the name of Aparna.961 Parvati stood on

one leg and remembered Shiva. She engaged in those great austerities,

performing japa with the panchakshara mantra. She was clad in tattered

bark. She had masses of matted hair. With her mind fixed on Shiva, she

surpassed even sages in her austerities. Performing austerities and thinking

of Maheshvara, Kali spent three thousand years in that hermitage. In that

spot, Hara had tormented himself through austerities for sixty thousand

years and Shivaa thought about this. “Does Mahadeva not know about the

niyamas I am following now? Have I not been following his path for a long

time? In customary practices, in the Vedas and in the chants of the sages,

Girisha Shankara is always spoken of as someone who knows everything.

He is in all atmans and can see everything. He is the divinity who bestows

every kind of prosperity and is aware of every kind of sentiment. He always

bestows everything that a devotee desires. He destroys every kind of

hardship. I have cast aside every kind of desire and devoted myself to

Vrishadhvaja. Let Shankara therefore be pleased with me. Full of devotion

and following the norms, I have always performed japa with the

panchakshara mantra Narada spoke to me about.962 Let Shankara therefore

be pleased with me. I have been without any transgressions and have

devoted myself to Shiva Sarveshvara, as I have been instructed. Let

Shankara therefore be pleased with me.” As she tormented herself with

those austerities for a very long time, she constantly thought in this way.

Her face was cast downwards, and she was without any transgressions. She

wore bark and her hair was matted. She tormented herself through

austerities that were difficult for even sages to undertake. Remembering

what she had done, men were filled with great wonder. They reverentially

assembled there and thought that they were blessed to have witnessed it. All

of them used this as a role model for instruction. “It is said that benefit is

obtained by following the path of dharma shown by the seniors and those

who are great. There are no fixed yardsticks for austerities. The learned

always revere every act of dharma. Having seen, and heard about, these

austerities, which other person will engage in austerities? In this world,

there haven’t been austerities that have surpassed these, nor will there ever

be.” Conversing in this way, all of them greatly praised Shivaa’s austerities,

even those who possessed hardened bodies. Happy, all of them returned to

their own respective abodes. O maharshi! Now hear about the great power

of her austerities. Parvati Jagadamba performed great, wonderful and

supreme austerities. There were creatures who were naturally opposed to

each other. When they arrived at her hermitage, because of her powers, they

always lost their natural animosity. Lions and cows were always full of love

for each other. Because of her greatness, they did not make each other

suffer. O best among sages! This was also true of cats and rats. Though they

are naturally enemies, they never showed any transgressions there. The

trees were full of fruit and there were many kinds of grass. O supreme

among sages! Many kinds of flowers always blossomed in that forest,

which came to resembled Kailasa. They assumed these forms because of

the success in her austerities.’”’

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Chapter 118-3.3(23) (Attempts to Dissuade

Parvati)

‘“Brahma said, ‘O lord among sages! In this way, to obtain Shiva,

Parvati engaged in austerities. A long period of time passed, but Hara did

not show himself. Parvati had made up her mind to persevere. Along with

his wife, sons and ministers, Himalaya came there and spoke to

Parameshvari. Himalaya said, “O immensely fortunate one! O Parvati!

Enough of austerities. Do not make yourself suffer any more. O child!

Rudra is not to be seen. There is no doubt that he is indifferent. You are

slender, delicate in your limbs. There is no doubt that these austerities will

confound you. This is the truth. I am speaking the truth. O one with a

beautiful complexion! Therefore, get up from here and go to your own

house. What do you have to do with Rudra? In earlier times, he burnt down

Smara. Since he is indifferent, Hara will not come here and accept you. O

Deveshi! Since he will not come, why are you hankering after him? It is

impossible to grasp the moon in the sky. O unblemished one! Like that,

Shambhu is impossible to reach. You should know that.” Along with the

mountain, Mena, the virtuous lady, also said the same thing. So did other

mountains like Meru, Mandara, Mainaka, Krouncha and others. So as to

dissuade Girija, who was beyond suffering, many kinds of arguments were

advanced. The slender one, engaged in austerities, was addressed in this

way. Pleasant in her smiles, she smiled and spoke to Himalaya. Parvati said,

“O father! O mother! O relatives! Have you forgotten what I told you

earlier? Listen to me. I still have the same pledge. Mahadeva is indifferent.

In his rage, he burnt down Smara. However, Shankara is affectionate

towards his devotees, and I will satisfy him with my austerities. All of you

return cheerfully to your own respective abodes. He will be propitiated.

There is no need to reflect on this. He burnt Madana. He burnt the forest in

this mountain. However, using only my austerities, I will bring him here.

Sadashiva can always be properly served through the great strength of

austerities. O immensely fortunate ones! Know that this is the truth. I am

telling you the truth.” Girija Shivaa, the young daughter of the king of the

mountains, excellent in speech, quickly spoke to her father Himachala,

Menaka, Mainaka and her relatives, Mandara and others and was silent. The

golden lord of mountains and the other mountains were addressed by

Shivaa in this way. They possessed a sense of discrimination and listened to

what she had said. They were extremely surprised and repeatedly praising

her, returned to wherever they had come from.’”’

‘“‘When they had departed, intent on her supreme objective and

surrounded by her friends, she tormented herself through even greater

austerities. O best among sages! When she tormented herself through these

great austerities, all mobile and immobile objects in the three worlds, devas,

asuras and humans, yakshas, kinnaras, charanas, siddhas, sadhyas, sages,

vidyadharas, giant uragas, guhyakas and the Prajapatis were scorched.

They suffered greater and greater miseries but did not know the reason for

this. All of them, Shakra and the others, were agitated. They consulted their

gurus and assembled on Sumeru. Their limbs scorched by the austerities,

they sought refuge with me, Vidhatri. They lost their radiance and were

agitated. All of them swiftly prostrated themselves and praised me with

identical voices. The devas said, “You have created everything in the

universe, mobile and immobile. O lord! We are being scorched and we do

not know the reason. O Brahma! O lord! You should tell us the reason. All

devas are being scorched. Other than you, we have no other protector.”

Hearing their words, I remembered Shiva in my heart. Having reflected on

this in my mind, I understood that all this was the consequence of Girija’s

austerities. Everything in the universe was being scorched because of this.

Affectionately taking them with me, I quickly went to the ocean of milk to

inform Hari about this. Having gone there, I saw Hari, radiant on his

comfortable set. Along with the gods, I prostrated myself. Joining my hands

in salutation, I praised him and spoke. “O great Vishnu! Protect us. Save us.

Those being scorched have sought refuge with you. As a result of Parvati’s

fierce austerities, all of us are being greatly scorched.” Rama’s lord, who

was lying down on his couch of Shesha, heard the words I spoke on behalf

of the residents of heaven and replied. Vishnu said, “I know that all of this

has been caused by Parvati’s austerities. Along with you, I will now go to

Parameshvara. We will beseech the divinity to accept Girija. O immortals!

For the welfare of the worlds, he should accept her hand in marriage. The

lord of devas, the wielder of Pinaka, should bestow this boon on Shivaa. We

must now strive to act so that he does this. Therefore, we must go to the

place where the great lord, Rudra, is present. He bestows everything that is

supremely auspicious and confronting these fierce austerities, we must go to

him.” Hearing Vishnu’s words, all the gods were extremely scared of the

one who brings about dissolution. In his rage, he had burnt down the rash

Kama. The devas said, “He is supremely terrifying. When enraged, he

blazes like the fire of destruction. All of us cannot approach the immensely

radiant Virupaksha. Invincible in his valour, earlier, he burnt Madana down.

Full of rage, there is no doubt that he will burn us down in that way.”

Rama’s lord heard the words spoken by Shakra and the others. O sage! Hari

comforted all the gods and spoke to them. Hari answered, “O gods! Listen

cheerfully and attentively to my words. He will not burn you down. He is

the lord who destroys fears devas suffer from. All of you have a sense of

discrimination. It is my view that along with me, you should seek refuge

with the extremely radiant Shambhu. He is the one who ensures everything

auspicious. Shiva is the ancient Purusha. He is the lord whose form should

be worshipped. He is supreme and ancient. He is the paramatman and his

form is worshipped through austerities. He is greater than the greatest. We

must seek refuge with him.” The devas were addressed in this way by the

greatly powerful Vishnu. Along with Vishnu, they left, desiring to see the

wielder of Pinaka. But first, they went to the hermitage of the daughter of

the mountain, wishing to see her austerities. Vishnu and all the others were

immensely curious, and it was along the way. They witnessed Parvati’s

excellent austerities. Everything was pervaded by her energy. They

prostrated themselves before the mother of the universe. Engaged in

austerities, her form was full of energy. Having witnessed her austerities,

the personified form of success, the gods praised her. They then went to the

place where Vrishadhvaja was. O sage! Having gone there, devas sent you.

They watched Hara, who had reduced Kama to ashes, from a distance.

Narada, who had no fear, approached Shiva’s place. In particular, he is

Shiva’s devotee and was pleased to see the lord. O sage! He returned and

carefully ushered the devas, Vishnu and others, into Shankara’s presence.

Vishnu and all the others went and saw the lord, Shiva. The one who is

affectionate towards his devotees was comfortably seated, with a pleasant

appearance. Surrounded by ganas, Shambhu was seated in a posture of

yoga. Though his form is that of Parameshvara, he was seated in a form of

austerities. Vishnu and the other gods, the siddhas and the lords among

sages prostrated themselves. Using hymns from the Vedas and the

Upanishads, they praised him.’”’

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Chapter 119-3.3(24) (Shiva Agrees to the

Marriage)

‘“‘The devas said, “We prostrate ourselves before the divinity Rudra,

the destroyer of Madana. We praise the one who is extensive in radiance.

We prostrate ourselves before the one who has three eyes. We bow down.

We prostrate ourselves before the one clad in hides, the terrible one, the one

with the terrible eyes. We bow down before you. We prostrate ourselves

before the powerful Mahadeva, the lord of the three worlds. You are the

protector of all the worlds. You are the father and the mother. You are

Ishvara. You are Shambhu, Isha and Shankara. In particular, you are

compassionate. You are the creator of all the worlds. O lord! You should

save us. O Maheshvara! Other than you, who is capable of destroying

miseries?”’”’

‘“Brahma said, ‘Hearing the words of the gods, Nandikeshvara was filled

with great compassion and lovingly informed Shambhu. Nandikeshvara

said, “O noble divinity! Vishnu and large numbers of gods, sages and many

siddhas have come here to see you. They have an objective in mind. They

are being chastised by noble asuras. Having suffered great defeat, they have

come to you as the great refuge. O Sarvesha! You should save the gods and

the sages. You are specially spoken of as the friend of the distressed. You

are affectionate towards your devotees.” Full of great compassion, Nandi

informed Shambhu in this way. Gradually, he withdrew from his great

dhyana and slowly opened his eyes. Isha Shambhu, the paramatman who

knows everything, withdrew from his samadhi and spoke to all the gods.

Shambhu asked, “O lords among gods! O Hari, Brahma and all the others!

Why have all of you come to my presence? Quickly tell me the reason.”

Hearing Shambhu’s words, all the devas were filled with great joy. They

glanced towards the excellent face of Vishnu, so that he might explain the

reason. Vishnu is a great devotee. Desiring the welfare of devas, he

explained the great task that needed to be performed for devas. I have

already spoken about it. “O Shambhu! What Taraka has done to devas is

extremely unusual. Their miseries have become greater and greater. All the

devas have come here to tell you about this. O Shambhu! The son born

from you, and no one else, will kill the daitya Taraka. O Mahadeva! Please

reflect on what I have said and show your compassion. I prostrate myself

before you. O lord! Please save devas from the misery wrought by Taraka.

O divinity! O Shambhu! Hence you should accept Girija with your right

hand. Please accept the hand of the great-minded one, when it is offered by

the Indra among mountains.” Hearing Vishnu’s words, Shiva was pleased.

Immersed in yoga, he showed himself, the destination of the virtuous, to all

of them. Shiva said, “If I accept Devi Girija, beautiful in all her limbs, all

the Indras among gods, sages and rishis will be full of desire and will not

possess the capacity to follow the other path. As soon as I accept Durga’s

hand, Smara will revive. To accomplish everyone’s task, I burnt down

Madana, following Brahma’s words. O Vishnu! Hence, there is nothing to

think about. When deciding what to do and what not to do, one should

remember this in one’s mind. All of you and Indra of the devas should not

be rash. O Vishnu! Having burnt down Kama, I performed an extremely

great act for the gods. Along with me, all of you should be determined to be

free of desire. Like me, all the gods can make efforts to undertake supreme

austerities and perform extremely difficult deeds. O gods! Since there is no

Madana, you can immerse yourselves in samadhi. You are indifferent and

are filled with great bliss. O Vidhatri! O Hari! O great Indra! O devas! All

of you have forgotten what Smara did earlier. You should not forget. O

gods! Madana is a great archer and is deceitful. In earlier times, he

destroyed the dhyana you have been engaged in. Kama leads to hell and

anger results from it. Delusion results from anger and anger destroys

austerities.963 Since you have given up desire and anger, you have become

best among gods. All of you should think about my words and not act in a

contrary way.” Having made them hear this, Bhagavan Mahadeva

Vrishadhvaja asked the gods, Vidhatri, Vishnu and the sages to speak.

Shambhu was silent and immersed himself in dhyana again. He was as

immobile as he had been earlier, surrounded by the ganas. Immersed in his

own atman, Shambhu thought about his atman and nothing else. He is

without blemish, without false appearances, without transformations and

without ailments. He is greater than the greatest. He is eternal. He is

without a sense of ownership and without impediments. He is beyond

expressions of speech. He is nirguna and can be reached through jnana. He

is beyond the supreme. Resorting to dhyana, he thought about his own

supreme form. He was submerged in supreme bliss, with many types of

prosperity. All the residents of heaven saw that Sarvesha was immersed in

dhyana. Hari, Shakra and the others bowed down before Nandi and asked.

The devas said, “What will we do now? He is indifferent and has immersed

himself in dhyana. You are Shambhu Shankara’s friend. You know

everything. You are a pure attendant. O lord of ganas! What means can be

used to please Girisha? We have sought refuge with you. You should tell us

about the means.” Devas, sages, Hari and others asked him this.’”’

‘“‘Nandi, Shambhu’s beloved gana, replied to the gods. Nandishvara

said, “O Hari! O Vidhatri! O Shakra and the other immortals! O sages!

Listen to my words. This will satisfy Shiva. If you are rash enough to insist

that Shiva should accept a wife, you should be extremely miserable and

should lovingly praise him. O gods! Mahadeva cannot be conquered

through ordinary devotion. But if the devotion is proper, Parameshvara will

do even what he should not do. O gods led by Vidhatri and Vishnu! All of

you should do this. Otherwise, without any delay, return along the path you

used to come here.” O sage! Hearing his words, Vishnu and the gods

thought that they should agree to his. Full of great joy, they praised

Shankara. “O lord of devas! O Mahadeva! O ocean of compassion! O lord!

Save us from this great calamity. We have sought refuge with you.” Thus,

the gods praised Shankara in many kinds of ways. With their minds

overwhelmed by love, all of them wept in loud tones. Hari and I addressed

him in many piteous tones. Full of supreme devotion, we remembered

Shambhu in our minds. The gods, Hari and I praised Shambhu a lot. As a

result of affection towards his devotees, Maheshvara stopped his dhyana.

Pleased in his mind, Hara spoke to Hari and the others, delighting them.

Shankara, affectionate towards his devotees, glanced at them with eyes full

of compassion. Shankara asked, “O Hari! O Vidhatri! O Shakra and other

devas! Why have all of you come to me together? Now that you are in front

of me, tell me the truth.” Hari replied, “O Mahesha! You are omniscient. O

lord of everything! You are inside everything. Don’t you know what is in

our minds? Nevertheless, following your command, I will tell you. O

Mrida!964 As a result of Tarakasura, we have suffered diverse miseries. It is

for everyone’s sake that the gods have sought to please you. Shivaa has

been born, as the daughter of Mount Himalaya. His death will come about

through the son born to you and her, not through anyone else. This is the

boon Brahma bestowed on that daitya. Since he cannot be killed by anyone

else, he has caused impediments to the entire universe. Following Narada’s

instructions, Shivaa has been engaged in performing difficult austerities and

her energy has pervaded everything in the three worlds, mobile and mobile.

O Parameshvara! Please go there and bestow a boon on her. O lord! Destroy

the sorrows of devas and bring us happiness. O Shankara! There is great

enthusiasm in my heart and in those of devas to witness your marriage.

Please act accordingly. O one who is greater than the greatest! You had

granted Rati a boon. The time has come for you to quickly make your

pledge come true.” Having told him this, Vishnu, devas and maharshis

prostrated themselves before him. All of them stood in front of him and

used many kinds of hymns to praise him. Shankara, who is subservient to

his devotees, heard the words of the devas. The one who protects the

ordinances of the Vedas smiled and quickly replied. Shankara said, “O Hari!

O Vidhatri! O devas! Listen affectionately to everything I say. What I will

say is appropriate and it flows from a sense of discrimination. The

ordinances say that it is not good for men to marry. The firm bonds of

marriage are described as a great fetter. There are many wicked associations

in the world. But association with a woman is worse than all of them. One

can save oneself from every kind of bondage, but one cannot free oneself

from association with a woman. Even if one is firmly bound with bonds

made out of iron and wood, one can free oneself from those fetters.

However, if one is firmly bound to a woman, one can never free oneself.

The attachment to material objects increases those great bonds. When a

person is attached to material objects, it is impossible for him to free

himself, even in his dreams. Therefore, a wise person who desires

happiness must cast aside every kind of material object. Material objects are

said to be like poison. Material objects destroy a person. O Indra! Even if

one converses with a person who is attached to material objects, one

instantly falls down. Preceptors have said that material objects are like sita,

tali and varuni liquor.965 I know all this and specifically, I possess jnana.

However, I will act so that your wishes come true. I am subservient to my

devotees. Because of this subservience, I will perform every kind of task. I

am famous in the three worlds as one who does what should not be done. I

made the pledge made to the king of Kamarupa come true and saved King

Sudakshina when he was imprisoned by Bhima.966 I am Tryambaka967 in my

atman and bring happiness, but I caused hardship to Goutama. I cause

misery to those who are wicked, especially those who curse others. I am full

of sentiments of affection towards my devotees and for the sake of the gods,

I drank poison. O gods! I have always made efforts to remove every

affliction devas face. I have made efforts and have gone through many

kinds of sufferings for devotees. To remove the miseries of sage

Vishvanara, I became Grihapati.968 O Hari! O Vidhatri! What is the need to

speak a lot? I am telling you the truth. All of you know the truth about my

pledge. Whenever devotees face a calamity, at that very instant, I swiftly

take away every kind of calamity. I know everything about the misery that

has arisen on account of the asura Taraka, and I will take it away. This is

the truth. I am telling you the truth. I do not have any kind of inclination

towards pleasures. Nevertheless, for the sake of having a son, I will marry

Girija. O gods! Without any fear, all of you return to your own residences. I

will accomplish the task. There is no need to think about this.” Having said

this, Hara was silent and immersed himself in dhyana. O sage! Vishnu and

all the devas returned to their respective abodes.’”’

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Chapter 120-3.3(25) (Test by the Saptarshis)

‘“Narada asked, ‘Happy, devas, Vidhatri, Vishnu and the sages departed.

What happened after this? O father! What did Shambhu do? After what

interval of time did he go to bestow the boon? How did it happen? To

please me, tell me.’”’

‘“Brahma replied, ‘Brahma and other devas returned to their own

residences. To test her austerities, Bhava immersed himself in samadhi. He

immersed himself in his own atman and thought of his own atman. He is

greater than the greatest. He is self-ruling. He is devoid of maya. He is

without impediments. Bhagavan Ishvara Vrishadhvaja is truly like that. His

movements cannot be discerned. Hara Parameshvara is the source of

prosperity.’”’

‘“‘O son! Girija was tormenting herself through supreme austerities.

Rudra was filled with great wonder at her austerities. He was dislodged

from his samadhi. It cannot but be otherwise for someone who is

subservient to devotees. Hara, the cause of prosperity, remembered the

seven sages, Vasishtha and the others. As soon as they were remembered,

the seven sages swiftly arrived there. Their faces looked pleased and all of

them praised their good fortune in many kinds of ways. Full of delight, they

prostrated themselves before Mahesha and praised him. They clasped their

hands and lowered their shoulders, their words faltering. The saptarshis

said, “O lord of devas! O Mahadeva! O ocean of compassion! O lord! Since

we have been remembered by you now, we are extremely blessed. Why

have you remembered us? Please command us. O lord! We are like your

servants. We bow down before you. Show us your compassion.” The ocean

of compassion heard what they said. He smiled and spoke, his eyes dilating

like blossoming lotuses in delight. Maheshvara replied, “O seven sages! O

sons! Listen to my words. All of you possess jnana and are discriminating.

You do what is beneficial for me. Deveshi Parvati Girija is performing

austerities now. Firm in her resolve, she is on the mountain known as

Gouri-Shikhara. O brahmanas! She desires me as her husband and is served

by her friends. She has given up all desires and is determined to pursue this

objective and nothing else. O excellent sages! Follow my command and go

there. With love towards me in your minds, act so that you test the firmness

of her resolve. In every kind of way, use deceitful words and be harsh. O

ones excellent in vows! Following my command, there is no doubt that you

should do this.” Thus instructed, the sages quickly went there.’”’

‘“‘The mother of the universe, the mountain’s daughter, was there,

blazing in her radiance. They saw Shivaa, the direct personified form of

success in austerities. Her form was one of pure energy and as a result of

that great energy, she was resplendent. Mentally, the seven rishis, excellent

in their vows, prostrated themselves before her. They bent down and spoke

to her, specially worshipping her. The rishis said, “O Devi! O daughter of

the mountain! Listen. Why are you tormenting yourself through austerities?

Is there any god you desire? What fruits do you wish for now?” Devi

Shivaa, the daughter of the Indra among mountains, was addressed in this

way by the brahmanas. Though it was a great secret, since they were in

front of her, she replied, telling them the truth. Parvati answered, “O lords

among sages! With affection in your hearts, listen to my words. I have used

my own intelligence to think and decide and I will tell you about that. When

you hear my words, you will laugh, considering this to be impossible. O

brahmanas! I hesitate to describe it to you. But what else can I do? This

mind is helpless and is firmly focused on achieving a great task. Indeed, this

is like wishing for a great foundation, with lofty walls, in the water. Having

obtained the instructions of the divine rishi, I am engaged in these firm

austerities. My wish is that Rudra should become my husband. My mind is

like a fledgling bird without wings that wishes to rashly fly into the sky. Let

Lord Shankara, the ocean of compassion, fulfil that desire.” Hearing her

words, the sages laughed. Though they loved and honoured Girija, they

spoke deceitful and false words. The rishis said, “In vain do you pride

yourself on your learning. O daughter of a mountain! You do not know

about the conduct of the devarshi. He is thought to be learned but is cruel in

his mind. Narada is crooked in his speech, seeking to agitate the minds of

others. If one listens to his words, there is harm in every possible way. With

excellent intelligence, listen to a wonderful historical account. Out of love

for you and to make you understand, we will gradually tell you. Listen.

Daksha is Brahma’s son. Following his father’s command, through his wife,

he had ten thousand sons. He loved them and asked to undertake austerities.

The sons left in the western direction and went to Lake Narayana, having

pledged to perform austerities. Narada went there. There, the sage Narada

made them listen to wicked advice. Following his instructions, none of

them returned to the father’s home. Hearing this, Daksha became angry, but

his father calmed his mind. He had another one thousand unmatched sons.

Following their father’s command, these sons also went there, so as to

perform austerities. Narada went their again and imparted his own advice.

When he instructed them in this way, they too followed the path their

brothers had taken. They did not return to their father’s house and followed

the conduct of mendicants. O daughter of a mountain! Such good conduct

of Narada’s is famous. Hear about something else he does. It causes non-

attachment among men. Earlier, there was a vidyadhara, known as

Chitraketu. He gave him advice and made his home empty.969 He gave his

advice to Prahlada and made him suffer greatly at the hands of

Hiranyakashipu. He causes confusion in the intelligence of others. Using

his own knowledge, whenever the sage says something, one hears it, and it

is pleasant to the ears. However, the person quickly leaves his own house

and generally follows the conduct of a mendicant. Though Narada’s body

always blazes, his atman is full of filth. Since we have resided with him, we

know this especially well. Since one does not know that it always eats fish,

a stork is described as virtuous. A person always knows the conduct of

someone he resides with. You are revered as a person who is wise. But you

have also accepted his advice. You have become a fool and are undertaking

these austerities in vain. O child! You are undertaking such extensive

austerities for a person who is always indifferent. He is without

transformations. There is no doubt that he is Madana’s enemy. He has a

form that is inauspicious. He is shameless. He does not possess a home or a

lineage. He wears evil clothing and associates with pretas and bhutas. He is

naked and wields a trident. He is crooked and will use his own maya to

destroy your vijnana. You have been confounded by apparently virtuous

words and are engaged in these austerities. If you get such a groom, what

happiness will you obtain? O Deveshi! O daughter of a mountain! You

should think about this yourself. He first married the virtuous lady Sati,

Daksha’s daughter, who possesses excellent intelligence. However, the

foolish one could only maintain her for a few days. Finding a taint in her,

the lord himself gave her up. Without any taints and sorrows on account of

this, he continued to meditate on his own form. He is alone, without anyone

else. He is pursuing nirvana and does not associate with anyone else. O

Devi! How can any woman put up with him? Follow our instructions. Give

up this wicked intelligence and return home. O immensely fortunate one!

As soon as you leave us, you will find welfare. Vishnu is the appropriate

groom for you. The lord possesses all the good qualities. He resides in

Vaikuntha and is Lakshmi’s lord. He is accomplished in many kinds of

pastimes. We will arrange for you to marry him, and you will obtain every

kind of happiness. O Parvati! Give up this rashness and be happy.” Parvati,

the mother of the universe, heard these words.’”’

‘“‘She laughed and spoke again to the sages who were accomplished in

jnana. Parvati said, “O lords among sages! According to your jnana, you

have spoken the truth. O brahmanas! But I will not free myself from my

rashness. Since I have been born from a mountain, my body is naturally

hard. Use your excellent intelligence to think about this. You should not

restrain me. I will never give up the words of the divine rishi. They are like

medication. Those who are accomplished in their knowledge of the Vedas

say that the words of gurus are like medication. There are those who are

firm in their minds that the words of gurus are the truth. In this world and in

the next one, they obtain supreme happiness, never unhappiness. There are

those whose minds are such that they do not accept the words of gurus as

the truth. In this world and in the next one, they experience unhappiness,

never happiness. O brahmanas! In every kind of way, the words of gurus

must not be ignored. Whether I reside in a home or not, my rashness will

always give me happiness. O supreme among sages! There is a hidden

meaning in what you have said. Let me use my discrimination to briefly

describe it to you. You have described Vishnu as an abode of gunas and as

one who sports. That is true. Sadashiva is spoken of as one without gunas.

There is said to be a reason for this. Shiva is the brahman. He is without

transformations. He assumes different forms for his devotees. He does not

wish to display the customary signs of lordship. Therefore, he assumes a

form that is the greatly loved objective of Paramahamsas. Shambhu finds

supreme bliss in his form as an avadhuta. Beautiful ornaments are found in

those who are contaminated by maya, not in those who have found the

brahman. The lord is nirguna and without origin. He is devoid of maya, and

his great movements cannot be discerned. O brahmanas! Shambhu’s

favours are not bestowed on the basis of dharma and jati. Through my

guru’s favours, I know about Shiva’s true nature. O brahmanas! If Shiva

does not marry me, I will always remain as one who is not wed. This is the

truth. I am speaking the truth. Even if the sun rises in the western direction,

even if Meru moves, even if the fire becomes cold and even if a lotus

blooms on the rocky summit of a mountain, I will not deviate from my

rashness. I am speaking the truth.” Saying this, the mountain’s daughter

quickly prostrated herself before the sages. She stopped and indifferent in

her mind, remembered Shiva. Understanding that Girija was firm in her

determination, the rishis uttered words of “Victory” and pronounced

excellent benedictions over her. Pleased in their minds, the sages prostrated

themselves before Devi. O sage! Having tested her, they quickly returned to

Shiva’s abode. Having gone there, they bent down before Shiva and

reported what had occurred. Having obtained his permission, they lovingly

returned to their own world.’”’

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Chapter 121-3.3(26) (Shivaa’s Conversation with

Jatila)

‘“Brahma said, ‘The sages returned to their own world. Shankara, the

lord who bestows prosperity, wished to test Devi’s austerities himself.

Using the pretext of testing her, satisfied in her mind, Shambhu wished to

see her. He therefore assumed the form of a Jatila970 and went to Parvati’s

forest. His form was that of an extremely aged brahmana. He was pleased

in his mind and blazed in his energy. He held an umbrella and a staff. He

saw Devi standing there, surrounded by her friends. Pure, Shivaa stood on

the platform, resembling the moon’s kalas. Shambhu, in the form of a

brahmachari, looked at Devi. Affectionate towards his devotees and

pleased, he approached her. Shivaa Devi saw the brahmana approach,

extraordinary in his energy. Using every kind of object used for worship,

she worshipped him. Full of great joy, she worshipped and honoured him,

following the norms. Cheerful, Parvati respectfully asked about the

brahmana’s welfare. Parvati asked, “You are in the form of a brahmachari.

Who are you and why have you come here? Please tell me. O supreme

among those who know the Vedas! You have illuminated the forest with

your radiance.” The brahmana replied, “I am an intelligent brahmana

whose body is aged. I wander around as I will and have come here. I am an

ascetic who brings happiness and does good turns to others. There is no

doubt about this. Who are you? Whose daughter are you? Why are you

performing austerities, impossible for even sages to accomplish, in this

desolate forest? You are not a child nor are you aged. You are a beautiful

and radiant woman in her youth. Without a husband, why are you

performing these fierce austerities in the forest? O fortunate ascetic lady! O

Devi! Are you the companion of an ascetic who does not tend to you in the

forest and has gone elsewhere? Tell me. Which lineage have you been born

in? Who is your father? What is your conduct? Your form suggests great

fortune. Why are you interested in austerities in vain? Are you the one from

whom the Vedas originated? Is your beautiful form that of Lakshmi or

Sarasvati? Which of the two are you? I am not interested in debating the

matter.” Parvati said, “O brahmana! I am not one from whom the Vedas

originated. I am not Lakshmi or Sarasvati. I am Himachala’s daughter, and

my name is Parvati now. Earlier, in a different birth, I was born as Daksha’s

daughter and was named Sati. Since my father abused my husband, I used

yoga to give up my body. In this birth, I obtained Shiva. However, because

of destiny, he did not accept me. He abandoned me and having reduced

Manmatha to ashes, departed. When Shankara left, I could not conquer my

torment. O brahmana! I left my father’s house and arrived at the banks of

this celestial river to perform extremely firm austerities. I have practiced

hard austerities for a very long time but have not obtained the one whom I

love more than my own life. I was about to enter the fire. But on seeing

you, I stopped for a short while. Please leave. Since Shiva has not accepted

me, I will enter the fire. Wherever I may be born, I will only accept Shiva

as a groom.” Having said this, Parvati entered the fire that was in front of

her. Standing in front of her, the brahmana repeatedly tried to restrain

her.’”’

‘“‘As soon as she entered the fire, because of Parvati’s powers, the fire

instantly became like sandalwood paste. She stood inside it for a while and

then leapt up into the air. Shiva, in the form of the brahmana, suddenly

laughed and spoke to the one with the beautiful form. The brahmana said,

“O fortunate one! Your austerities are wonderful. I have not understood

anything. Your body has not been burnt by the fire. Nor have you obtained

what your mind desired. O Devi! It is evident that your wish has not been

fulfilled. Tell me what is in your mind. The noble brahmana who stands

before you can bestow every kind of happiness. O Devi! In the proper way,

tell me everything. Since a friendship has developed with you, you should

not keep anything a secret. O Devi! What is the boon that you desire? I am

asking you. Please tell me about your wish. O Devi! Since austerities exist

inside you, all the fruits can be seen. Whether your austerities are for

someone else or for some other objective, you have cast away the

accumulated jewels in your hand and have stored bits of glass. You possess

this kind of beauty. Why have you rendered it futile? Having cast aside

many kinds of garments, you have worn hides instead. Tell me the reason

for all this. What is the truth behind your austerities? Hearing this, a noble

brahmana like me will be filled with joy.” When she was asked by him in

this way, Ambika urged her friend. Excellent in her vows, she used her

mouth to recount everything. Parvati sent her friend Vijaya, whom she

loved more than her own life. She knew about the excellent vows and spoke

to Jatila. The friend said, “O virtuous one! Listen. I will tell you about

Parvati’s supreme conduct. If you wish to hear about it, I will tell you

everything about the reason for her austerities. I am the friend of the

daughter of the king of mountains, Mount Himachala. She is the daughter

of Menaka and is known by the name Parvati. She has been named Kali.

She has not married anyone and does not desire anyone other than Shiva.

The virtuous lady has observed austerities for three thousand years. O

virtuous one! O supreme among brahmanas! I will tell you about the reason

why my friend started such austerities. Listen. Ignoring devas, Indra as the

foremost, Hari and Brahma, Parvati desires to obtain the wielder of Pinaka

as her husband. In earlier times, my friend planted many trees. O

brahmana! All of them have grown and have yielded flowers and fruit. To

render her beauty a success, to become an ornament to her father’s lineage,

to show a favour to Kama and for the sake of Mahesha, as instructed by

Narada, my friend has tormented herself through these terrible austerities. O

ascetic! Why has her desire not met with success? O best among

brahmanas! I have thus told you about the wish that is in my friend’s mind.

To please you, I have described it to you. What else do you desire to hear?”

O sage! Hearing Vijaya’s true words, Jatila Rudra laughed and spoke the

following words. Jatila said, “The friend has said this. But I imagine this

must be in jest. O Devi! If this is true, you should use your own mouth to

tell me about it.” The brahmana Jatila said this. Using her own mouth, Devi

Parvati replied to the brahmana.’”’

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Chapter 122-3.3(27) (The Brahmachari’s

Deceptive Words)

‘“‘Parvati said, “O Indra among brahmanas! O Jatila! Hear everything

about my conduct. What my friend has stated is the truth. It is not

otherwise. In thoughts, words and deeds, I have directly regarded Shankara

as my husband. This is the truth and there has been no falsity in my

conduct. I know that this objective is extremely difficult to obtain. How can

I possibly get it? Nevertheless, my mind is eager, and I am tormenting

myself through these austerities.” Having spoken these words to him, Girija

remained there. Having heard Parvati’s words, the brahmana replied. The

brahmana said, “Until now, I have had a great desire to know the object

that Devi desires. Why is she undertaking these great austerities? O Devi!

Having heard everything through your lotus face, I have got to know

everything. I am leaving this place and will go elsewhere. You can do what

you want. You should not say anything to me. Our friendship will be futile.

One should however happily say that, what happens, depends on the deed.”

Having spoken these words, he got ready to go. However, Devi Parvati

prostrated herself and addressed the brahmana in the following words.

Parvati said, “O Indra among brahmanas! Why are you leaving? Remain

here and give me beneficial advice.” Thus addressed, the one who was

holding the staff remained and spoke to her.’”’

‘“‘The brahmana said, “O Devi! Full of devotion, you have asked me to

stay, and you wish to hear. So that you become wise, I will tell you the truth

about everything. Because of my dharma as a guru, I know everything

about Mahadeva. I will tell you the truth, as it is. Listen attentively.

Mahadeva is Vrishadhvaja. He smears himself with ashes and has matted

hair. His garments are the hide of a tiger. He covers himself with the hide of

an elephant. He holds a skull, and many snakes are coiled all around his

limbs. Poison has left a mark on him. He eats what should not be eaten. He

has malformed eyes, and he is awful to behold. His birth is not known. He

is always devoid of the enjoyments of a home. He is naked and has ten

arms. He is always surrounded by bhutas and pretas. What is the reason

you desire he should be your husband? O Devi! Where has your jnana

gone? Reflect on this and tell me. Earlier, I have heard about his terrible

vow. If you are inclined to hear, listen to it attentively now. The virtuous

Sati was Daksha’s daughter. In earlier times, she accepted the one who rides

a bull as her husband. Their destined union is known. Since she was

Kapali’s wife, Daksha abandoned Sati. Shambhu was deprived of obtaining

a share at sacrifices. As a result of the dishonour, Sati was overwhelmed by

great rage. She gave up her beloved life and she abandoned Shankara too.

You are a jewel among women. Your father is the king of all the mountains.

You should have a worthy husband. Why are you tolerating these fierce

austerities because of him? Handing over a golden coin, you wish to accept

a piece of glass. Giving up pure sandalwood paste, you desire to smear

yourself with mud. Giving up the energy of the sun, you are wishing for a

firefly. Giving up silk cloth from China,971 you desire a garment made out of

hide. Giving up residing in a home, you hanker for residence in the forest.

O Deveshi! Giving up excellent and valuable treasures, you desire a lump

of iron. Giving up Indra and the other guardians of the worlds, you are

devoted to Shiva. What you are doing now is seen to be against the

recommendations of the world. You are one with eyes like the petals of a

lotus and he is three-eyed. Your face is like the moon and Shiva is said to

have five faces. The braid of hair on your head is as radiant as a divine

serpent. Shiva is known to be famous for his matted hair. You have

sandalwood paste on your limbs and Shiva has ashes. You have a beautiful

girdle and Shiva has the hide of an elephant. You have divine ornaments

and Shankara has serpents. You move around with devas, he loves to move

around with bhutas, amidst sacrifices made to them. You are associated

with the sound of mridanga, he with a damaru.972 You are associated with

the melodious sound of a bheri, he with the inauspicious sound of a horn.

You are associated the sound of a dhakka, he with inauspicious yells from

the throat. There can be no comparison between your excellent beauty and

Shiva. If he possessed any objects, why should he be naked? His mount is a

bull, and he possesses nothing else. In terms of what brings happiness to

women through qualities in a groom, Virupaksha is said to possess not even

one of those qualities. That is the reason Hara burnt down your beloved

Kama. It is also evident that he showed you disrespect, by leaving you and

going elsewhere. His jati is not known. One does not see any learning or

jnana in him. His aides are pishachas. Poison is seen in his throat. He is

always alone. In particular, he is without attachment. Therefore, you should

not fix your mind on Hara. Where is your necklace and where is his garland

of skulls? There are divine unguents on your body, his body is smeared with

ashes. O Devi! Between your form and that of Hara, everything is contrary.

Your wish does not appeal to me but do what you want. It is evident that

you yourself wish for everything evil. Withdraw your mind from him.

Otherwise, do whatever you want.” Parvati heard these words spoken by the

brahmana. Mentally angry because Shiva had been greatly criticized, she

spoke to the brahmana.’”’

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Chapter 123-3.3(28) (Parvati Sees Shiva’s Form)

‘“‘Parvati said, “Until now, I thought that someone else had come. Now

I have got to know everything and also that you cannot be killed. O

divinity! What you have said is known. It is not true. There are no contrary

words in anything that you have said. There are occasions when

Maheshvara is seen in that kind of garb. He is the supreme brahman. In his

own pastimes, he assumes those kinds of forms. In the form of a

brahmachari, you have tried to deceive me. You came here and addressed

me with deceptive words and bad arguments. In particular, I know about

Shiva’s own nature. After proper reflection, I will speak about Shiva’s

tattva. He is actually the nirguna brahman. But there are reasons why he

assumes a saguna form. How can he have a jati? He is nirguna, though the

gunas are in his atman. Sadashiva is the foundation for every kind of

learning. Since he is the complete paramatman, what does he have to do

with learning? In ancient times, at the beginning of the kalpa, Shambhu

used the form of his breath to bestow the Vedas on Vishnu. Where is there a

lord who is as great as him? He is the primordial being, before anyone else.

How can one measure his age? Prakriti was born from him. He is the cause

behind Shakti. If a person lovingly and constantly worships Shakti and

Shankara, the undecaying Shambu always bestows the three kinds of

Shakti973 on that person. A living being who worships him becomes fearless

and conquers death. Therefore, he is famous in the three worlds under the

name of Mrityunjaya. Vishnu obtained his status as Vishnu because of his

favour. Brahma obtained his status as Brahma and devas obtained their

status as devas. Whenever the king of devas goes to see Shiva, he has to

honour bhutas and others, those who guard Shiva’s gates. Otherwise, his

crown is always struck with staffs and shattered. Since he is himself the

great lord, he does not need many people on his side. His form is

benevolent. If one serves him, everything can be obtained. Does the divinity

Sadashiva desire me? In this world, if a person is poor for seven lives and

serves Shankara, Lakshmi herself serves him. The eight siddhis always

dance before him and satisfy him, lowering their faces. How can welfare be

difficult for him to obtain? Though Shankara does not serve anything

auspicious, as soon as one remembers him, everything auspicious results.

Through the power of worshipping him, every type of desire is obtained.

How can there be an aberration in a person who is always without

transformations? If Shiva’s auspicious name is constantly in a person’s

mouth, as soon as other people see him, they are always purified. You have

said that ashes from a funeral pyre are impure. In that case, why do devas

smear it on their limbs and wear it on their bodies? The divinity assumes

gunas and becomes the creator, preserver and destroyer of the world. But

Shiva’s true nature is nirguna. How can it be known? Shiva is the

paramatman. His form is that of the brahman, without gunas. With their

faces turned outwards, how can people know him? Those who are wicked

in conduct, sinners and those who have moved away from devas cannot

know Shiva’s nirguna form. In this world, if a person does not know about

Shiva’s tattva and criticizes him, all the store of good merits he has

accumulated since birth is reduced to ashes. You have criticized the

infinitely energetic Hara. Since I have worshipped you, I have also become

a sinner. Having seen someone who hates Shiva, one should bathe, wearing

one’s clothes. Having seen someone who hates Shiva, one must perform

prayashchitta. O wicked one! You have said that you know Shankara.

However, no one knows the eternal Shiva with certainty. Whatever be

Rudra’s form, he is extremely handsome. I desire the eternal one, who is

without transformation. He is loved by the virtuous. Vishnu, Brahma or

anyone else is not the great-souled one’s equal. What need be said of other

immortals? All devas are subservient to time.974 Having used my own

intelligence to reflect on this, I have got to know the true tattva. I have

come to this forest and am following these extensive austerities for Shiva’s

sake. He is Paramesha Sarvesha, affectionate towards his devotees. He is

the one who shows favours to the distressed and I desire to obtain him.”’”’

‘“Brahma continued, ‘O sage! Having said this, Girija, the daughter of

the king of the mountains, stopped. With mind that was indifferent, she

meditated on Shiva. Hearing Devi’s words, the brahmachari brahmana

started to say something again. However, Girija quickly spoke to her friend,

Vijaya. Her mind and inclinations were fixed on Shiva. She had turned

away from any criticism of Shiva. Girija said, “O friend! Make efforts to

restrain this worst among brahmanas. He has made up his mind to speak

again and will criticize Shiva. A person who criticizes Shiva is a sinner. But

a person who hears such criticism also becomes a sinner. Those who

criticize Shiva should always be killed by Shiva’s devotees. If that person

happens to be a brahmana, one should shun him and quickly leave the spot.

This wicked person will criticize Shiva again. Since he is a brahmana, he

cannot be killed. But he must be shunned and must not be seen in any way.

Without any delay, let us leave this place and go away, so that no

conversation with this wicked person occurs again.” O sage! As soon as

Uma said this and stepped forward, Shiva manifested himself and embraced

his beloved. He created his own fortunate form, the one Shivaa had used to

perform dhyana on Shiva. Shiva showed himself and spoke to Shivaa,

whose face was cast downwards. Shiva said, “Leaving me, where are you

going? I will not let go of you again. I am pleased with you. Please ask for a

boon. There is nothing that cannot be given to you. You have bought me

with your austerities. From today, I am your servant. You have bought me

with your beauty and from that instant, I wanted to be united with you. Give

up this shame. You are my eternal wife. O Girija! O Maheshvari! Use your

virtuous intelligence to reflect on this. I have tested you in many kinds of

ways, but you are firm in your mind. Please pardon those offences. I have

been following the pastimes of the world. In the three worlds, I do not see a

beloved like you. O Shivaa! I am subservient to you in every possible way.

Let your wish meet with success. O beloved! Come to me. You are my wife,

and I am your groom. With you, I will quickly go to my residence on that

excellent mountain.” When the lord of devas said this, Parvati was

delighted. She cast aside the hardship on account of austerities, just as one

throws away something old. O supreme among sages! All her exhaustion

was destroyed. Whenever the fruits are obtained, a being’s former

exhaustions are destroyed.’”’

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Chapter 124-3.3(29) (Conversation between Shiva

and Shivaa)

‘“Narada asked, ‘O Brahma! O Vidhatri! O extremely fortunate one!

What happened after that? I wish to hear everything. Please tell me about

Shivaa’s glory.’”’

‘“Brahma replied, ‘O devarshi! Listen. I will happily tell you everything.

This account destroys great sins. It increases devotion to Shiva. O

brahmana! Hearing the words of Hara, the paramatman, and beholding his

form, which caused bliss, Parvati rejoiced. The extremely virtuous one

spoke to the lord, who was standing near her. Devi Shivaa was extremely

happy, and her eyes dilated in joy. Parvati said, “O Devesha! You are my

lord. Have you forgotten how, in earlier times, you destroyed Daksha’s

sacrifice, when he performed it deceitfully? To accomplish a task for devas,

I have been born from Mena. O divinity! O Devesha! Taraka has caused

them miseries. O Devesha! O Ishana! O lord! If you are pleased with me

and if you are going to show me your compassion, please become my

husband. Act in accordance with my words. Taking your permission, I will

return to my father’s house. Let your pure and supreme fame be known

there. O protector! O lord! You should go to Himachala. You are

accomplished in pastimes. Become a mendicant and ask me from him. You

should do this to establish your fame in the worlds. When my father agrees

to everything, you should assume the role of a householder. Urged lovingly

by the rishis and surrounded by his own relatives, there is no doubt that my

father will act in accordance with your words. In earlier times, when I was

Daksha’s daughter, my father975 had bestowed me on you. But you had not

married me in accordance with the rites. My father, Daksha, did not worship

the planets. Therefore, in connection with the planets, there was a great

lapse. O lord! Hence, you should follow the decreed rites for marriage. O

Mahadeva! This is to accomplish the task of devas. One must certainly

follow the rites for the marriage. Let Himalaya also know that his daughter

has completed the austerities successfully.” Hearing her words, Sadashiva

was extremely pleased.’”’

‘“‘He seemed to smile, as he lovingly addressed Girija in the following

words. Shiva said, “O Devi! O Maheshani! Listen to my supreme words.

Let all the auspicious and appropriate rites be carried out, without

deviations. O one with the beautiful face! Brahma and all other beings are

temporary. O beautiful one! Know that everything that can be seen is

subject to destruction. The absolute is one and is nirguna but assumes

gunas. It is self-luminous and like moonlight, others obtain their radiance

from it. O Devi! I am self-ruling, but you have made me subservient to you.

You are Prakriti Mahamaya. You are the one who does everything. This

entire universe has been created out of maya. Through his own intellect, the

supreme atman holds everything up. He is the paramatman and is in all

atmans. Because his atman becomes attached, surrounded by the ganas, he

undertakes this excellent creation. What are planets? What are the several

seasons? What are the other planets you have spoken about? O Devi! O

Shivaa! O one who is beautiful in complexion! The two of us have created

these differences in gunas and tasks. We have created the universe for the

welfare of devotees, driven by sentiments of affection towards devotees.

You are the subtle Prakriti. You have sattva, rajas and tamas within you.

You are accomplished and pervasive. You are always saguna and nirguna.

O slender-waisted one! I am in the atmans of all beings. I am without

attachment and without desire. Depending on what a devotee wishes, I

assume an image. O daughter of a mountain! I will not go to your father,

Himalaya. I will never become a mendicant and ask for you. O daughter of

the Indra among mountains! Even if a man is great-souled, even if he

possesses great and superior qualities, as soon as he says, ‘Please give’, he

becomes inferior. O fortunate one! Knowing this, please tell me what is

good for us. O fortunate one! I will follow your command. Do what you

wish.” The virtuous Mahadevi, with eyes like lotuses, was addressed in this

way. Full of devotion, she repeatedly prostrated herself before Shankara and

spoke. Parvati said, “You are the atman, and I am Prakriti. There is no need

to reflect on this. We are self-ruling, but we are subservient to our devotees.

We are both nirguna and saguna. O Shambhu! O lord! You should make

efforts to act in accordance with my words. O Shankara! If you ask for me

from Mount Himalaya, you will bestow good fortune on him. O Mahesha!

Please show me your compassion. I am always your devotee. O lord! From

one birth to another birth, I am always your wife. You are the brahman, the

paramatman. You are nirguna and beyond Prakriti. You are without

attachment and without desires. You are the self-ruling Parameshvara.

Nevertheless, attentive towards saving devotees, you become saguna. You

are accomplished in many kinds of pastimes and your atman is always

engaged in sport. O Mahadeva! O Maheshvara! I know you in every

possible way. O omniscient one! What is the point of speaking a lot? Please

show me your compassion. Perform your great and wonderful pastimes and

extend your fame in this world. O lord! People will sing about it and cross

this ocean that is the world.” Saying this, Girija repeatedly prostrated

herself and stopped. She lowered her shoulders before Mahesha and joined

her hands in salutation. Addressed by her in this way, the great-souled

Maheshvara thought that he would mimic the practices of the world and

agreed. He laughed and happily agreed to do that. Extremely delighted,

Shambhu vanished. He went to Kailasa, his mind suffering from the pangs

of separation from Kali. Having gone there, Mahesha told Nandi and the

others everything that had transpired. He was filled with great joy. Hearing

this, Bhairava and all the other ganas were filled with great happiness and

organized great festivities. O brahmana! O Narada! Everything there was

extremely auspicious. All sorrows were destroyed. Everything was full of

joy.’”’

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Chapter 125-3.3(30) (Parvati’s Return)

‘“Narada said, ‘O Vidhatri! O father! O immensely fortunate one! You

are blessed. You possess insight about the ultimate objective. As a result of

your favours, you have made me listen to this wonderful account. When

Hara left for his own mountain, what did the extremely auspicious Parvati

do? Where did she go? O extremely intelligent one! Please tell me that.’”’

‘“Brahma replied, ‘O son! Full of great joy, listen to what happened after

Hara returned to his own residence. Remembering Shiva, I will tell you.

Parvati had rendered her beauty successful. Conversing about Mahadeva

with her friends, she returned to her father’s residence. Hearing that Parvati

was returning, Mena and Himachala were overwhelmed with delight. They

ascended a divine vehicle and left. The priest, citizens, many friends,

relatives and several others went with them. All the brothers, Mainaka as

the foremost, also went, uttering exclamations of “Victory”. They were

filled with great exultation. Auspicious and radiant pots were placed along

the royal road, filled with sandalwood paste, aguru, kasturi976 and branches

laden with fruit. Along with the priest, there were brahmanas and sages

who chanted about the brahman. There were female dancers and well-

decorated kings among elephants. In every direction, there were the trunks

of plantain trees. Along with their husbands and sons, there were women,

holding lamps in their hands. Collectively, groups of brahmanas

pronounced auspicious benedictions. Many kinds of musical instruments

were sounded and there was the sound of conch shells. At this time, Durga

approached near her own city.’”’

‘“‘Devi entered the city and saw her parents again. They were extremely

happy and rushed forward to meet her, their minds overwhelmed with joy.

Kali and her friends were also over-joyed and prostrated themselves before

them. They pronounced complete benedictions over her and clasped her to

their breasts. They exclaimed, “O child!” Full of love, they cried. Women

who served her and other women rejoiced. The wives of her brothers were

extremely happy and embraced her. “A great task has been completely

accomplished by you and it will save the lineage. All of us have been

sanctified through your virtuous conduct.” In this way, all of them praised

her. They rejoiced and prostrated themselves before her. Rejoicing, they

honoured and worshipped Shivaa with sandalwood paste and fragrant

flowers. At this time, the delighted devas gathered in the sky, astride their

vimanas. They showered down auspicious flowers and praised her with

hymns. All of them placed her on a beautiful and excellent chariot. The

brahmanas and all the others were happy and made her enter the city.

Showing a great deal of respect, her friends and other women made Shivaa

enter the house, the brahmanas leading the way. The women performed her

ablutions, while brahmanas pronounced benedictions. O lord among sages!

Himalaya and her mother, Menaka, were delighted. Himalaya thought that

his ashrama as a householder had been rendered successful. A daughter is

superior to a wicked son. He also applauded Narada with words of praise.

The Indra among mountains gave riches to brahmanas and bandis.977 He

made brahmanas read auspicious texts and there were great festivities. O

sage! The parents were delighted to see their daughter. Full of joy, the

brothers and the sister gathered together in that arena. O son! Himalaya was

happy and extremely pleased in his mind. He lovingly honoured everyone

and left for the Ganga, to have a bath.’”’

‘“‘Shambhu is affectionate towards his devotees and engages in excellent

pastimes. At this time, he assumed the form of an excellent dancer and

approached Menaka. He held a horn in his left hand and a damaru in the

right. He had a kantha978 on his back and was attired in red garments. He

was accomplished in singing and dancing. In that form of an excellent

dancer, he delighted Menaka’s companions. He danced well and sang many

kinds of extremely melodious songs. With a melodious tune, he blew on the

horn and played on the damaru. He performed many kinds of great and

wonderful acts. On seeing him, all the citizens, men and women, aged and

young, assembled there. O sage! Hearing his beautiful singing and

witnessing his charming dancing, all of them suddenly lost their senses,

including Mena. Though Durga also became unconscious, she saw

Shankara within her heart. His radiant form was exceedingly handsome,

with the trident and all the other signs. He was adorned with ashes and wore

a beautiful garland of bones. The three eyes blazed on his forehead. His

sacred sacrificial thread was made out of a serpent. Maheshvara was fair in

complexion, and he kept saying, “Ask for a boon.” He is the friend of the

distressed and is an ocean of compassion, enchanting in every possible way.

Witnessing Hara Isha within her heart, she prostrated herself. She made up

her mind to ask for the boon and said, “Please become my husband.” With

pleasure, Shiva, within her heart, gave her the boon and disappeared. The

mendicant started to dance again.’”’

‘“‘Mena’s mind was filled with affection. She lovingly placed some

excellent jewels in a golden vessel, so as to give these to him. The

mendicant did not accept these but asked for Shivaa instead. Engaged in his

pastimes, he started to sing and dance again. Hearing his words, Mena was

greatly surprised and became angry. She rebuked the mendicant and was

about to throw him out. Meanwhile, the noble mountain returned from the

Ganga. He saw the mendicant in his courtyard, in the form of a man.

Hearing everything from Mena’s mouth, he was also greatly angered. He

issued instructions that the dancer should be thrown out. O excellent sage!

However, his great energy blazed like a great fire, and it was impossible to

touch him. No one was capable of throwing him out. O son! The mendicant

was accomplished in many pastimes. He displayed his own infinite powers

to the mountain. The mountain saw that he quickly transformed himself into

Vishnu’s form. He wore a diadem and earrings. He was four-armed and clad

in yellow garments. The wielder of the mace is offered flowers and other

things at the time of worship. He saw all these on the mendicant’s body and

head. After this, the lord of mountains saw the four-faced creator of the

universe, red in complexion and reading suktas from the shruti texts. He

next saw him in the form of Surya, the eye of the universe. Seeing all this

instantly, the king of mountains marvelled. O son! He next saw the great,

beautiful and wonderful form of Rudra, great in his energy and smiling,

accompanied by Parvati. Thereafter, the form became one that was only

energy, without form, without blemish, without attributes and without

desire. It was extremely wonderful and without form. In this way, he saw

many kinds of forms there. He was greatly surprised and immediately filled

with supreme bliss. Since he would not accept anything else, the mendicant,

the source of all prosperity, asked for Durga as alms. Confounded by

Shiva’s maya, the Indra among mountains did not agree to this. Not

accepting anything else, the mendicant vanished. After this, Mena and the

lord of mountains realized that the Lord Shiva had deceived them and had

returned to his own residence. Thinking about Shiva, the two of them were

filled with great devotion towards him. He is the divine one who bestows

great emancipation. He is the one who bestows every kind of bliss.’”’

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Chapter 126-3.3(31) (Shiva’s Maya and the

Brahmana)

‘“Brahma said, ‘O Narada! Shakra and all the other devas got to know

about their supreme and unwavering devotion towards Shiva. They thought.

The devas said, “The mountain is single-minded in his devotion. If he

bestows his daughter on him, he will immediately obtain nirvana and

vanish from Bharata. He is a store of jewels, and he will leave the earth and

disappear. It is certain that any statement about this land being a store of

jewels will be falsified. He will give up his immobile form and assume a

divine form. If he bestows his daughter on the one who holds a trident, he

will go to Shiva’s world. There is no doubt that he will attain sarupya with

Mahadeva. There, he will enjoy excellent objects of pleasure and attain

emancipation.” Having consulted among themselves in this way, all the

gods were greatly confused and decided to send their guru.979 O Narada!

Thus, full of humility and affection and desiring to accomplish their

objective, Shakra and all the other devas went to their guru’s residence.

Having gone there, all the devas, along with Vasava, bowed down before

the guru. They affectionately told the guru everything that had happened.

The devas said, “O guru! To accomplish our task, please go to Himalaya’s

house. Having gone there, please criticize the wielder of the trident. Durga

will not accept any groom other than the one who holds Pinaka. If he

bestows his daughter unwillingly, he will still reap the complete fruits but

only after a while. For the moment, let the mountain remain on earth. O

guru! He is the store of many jewels. Let him remain on earth.” Hearing

what devas said, the guru remembered Shiva’s name. He covered his hands

with his ears and did not agree. After this, Brihaspati, pervasive in his

intelligence, remembered Mahadeva. Shaming them repeatedly, he replied

to the noble devas. Brihaspati said, “All of you devas are selfish and destroy

the objectives of others. If I criticize Shankara, I will certainly go to hell. O

gods! One of you should go to the mountain. Make the Indra among

mountains understand what you wish for. Let him bestow his daughter

reluctantly and happily remain in Bharata. If he bestows his daughter

devotedly, he will certainly obtain emancipation. Subsequently, let all the

saptarshis go and make the mountain understand. Durga will not accept any

groom other than the wielder of Pinaka. Alternatively, let all the gods, along

with Vasava, go to Brahma’s world. Tell him everything. He will

accomplish your task.” Having heard this and discussed the matter, all the

gods came to my assembly. They bent down and humbly and affectionately,

reported everything. O sage! I am the one who utters the Vedas. I heard the

words of devas about criticizing Shiva. I lamented and addressed the gods.

Brahma said, “O children! Criticism of Shiva is extremely difficult to

tolerate. I am incapable of doing that. It destroys prosperity and beauty. Its

form is that of a seed that brings about calamity. O gods! Go to Kailasa and

satisfy Shankara. Let him quickly go to Himalaya’s house. Let him go to the

lord of mountains and criticize himself. The criticism of others leads to

destruction. But it is held that criticizing one’s own self contributes to

fame.” Hearing my words, devas were happy and prostrated themselves

before me. They quickly went to Kailasa, the mountain that is known as the

lord of mountains. Having gone there, they saw Shiva. They lowered their

heads and prostrated themselves. Joining their hands in salutation, all the

gods praised Hara. The devas said, “O lord of devas! O Mahadeva! O abode

of compassion! O Shankara! We have sought refuge with you. Show us

your compassion. We prostrate ourselves before you. You are affectionate

towards your devotees. You are the lord who is always engaged in carrying

out the tasks of devotees. You are the one who saves the distressed. You are

an ocean of compassion. You are the one who saves devotees from

calamities.” Mahesha was thus praised by all the devas, along with Vasava.

They lovingly told him everything that had happened. Hearing the words of

devas, Maheshvara consented. He smiled and comforted the devas and

made them return. All the devas were delighted and returned to their own

residences. They were of the view that they had accomplished their

objective and praised Sadashiva.’”’

‘“‘Bhagavan Mahesha is affectionate towards his devotees. He is

indifferent and is the lord of maya. He left for the residence of the lord of

mountains. At that time, he was happily seated in an assembly of

mountains. He was surrounded by his relatives and Parvati was also there.

At that time, Sadashiva arrived. He held a staff and an umbrella. He was

attired in divine garments and there was the radiant mark of a tilaka on his

forehead. He held a string of threaded crystals in his hand. He wore a

shalagrama around his neck. The brahmana was attired in the garb of a

virtuous person. He was devotedly performing japa with Hari’s name. On

seeing him, Himalaya and all his companions stood up. Exhibiting devotion

towards the guest, like rods, they prostrated themselves on the ground in

front of him. Full of devotion, Parvati prostrated herself before the lord

whom she loved like her own life, disguised in the form of a brahmana.

Recognizing him in her mind, Devi was filled with great joy and praised

him. O son! Happily, Shiva, in the form of the brahmana, pronounced his

benedictions over everyone. These were especially bestowed on Shivaa, so

that she might obtain the desire of her heart. The brahmana happily

accepted madhuparka980 and everything else, offered with great love by the

mountain who has ice all over his body. Mount Himalaya, supreme among

mountains, asked about his welfare. O sage! Observing the proper norms,

he worshipped the Indra among brahmanas with a great deal of affection.

The lord among mountains then asked, “Who are you?” The Indra among

brahmanas quickly responded to the Indra among mountains in affectionate

words. The Indra among brahmanas said, “O best among mountains! I am a

brahmana who is devoted to Vishnu and am supreme among intelligent

ones. I roam around on earth and my profession is that of a matchmaker. I

can go wherever I wish. Through the powers of my guru, I know

everything. I am pure in my atman and am engaged in ensuring the welfare

of others. I am an ocean of compassion and remove transgressions. I have

got to know that you wish to bestow your daughter on Hara. She is divine

and supreme in form, resembling a lotus. She possesses all the auspicious

signs. He is without support and associates with no one. He is malformed

and possesses no qualities. He resides in cremation grounds and his form is

like that of a predator who catches snakes. He is a yogi, and the directions

are his garments. His limbs are terrible, and he wears snakes as ornaments.

His name and lineage are not known. His conduct is vile, and he has

nothing to amuse. His body is smeared with ashes. He is prone to rage and

has no sense of discrimination. His age is not known. He always wears

extremely terrible matted hair. He is a refuge for all those who wander

around. He is a mendicant who wears a garland of snakes. He is devoted to

a wicked path. He is deceitful and has abandoned the path of the Vedas. O

mountain! This intention of yours will certainly not bring about anything

auspicious. O supreme among those who possess jnana! O one born into

Narayana’s lineage!981 Understand this. For the rite of bestowing Parvati, he

is not a worthy recipient. As soon as they hear about this, the mouths of

great people will break into smiles. O lord of mountains! Behold. He does

not have a single relative. You are a store of great jewels, and he possesses

no riches. O lord of mountains! You should quickly make efforts to consult

your relatives, Menaka, your sons and learned people—everyone other than

Parvati. O supreme among mountains! Medication never appeals to a

person suffering from disease. Instead, such a person likes bad food, which

always causes even greater affliction.” Having said this, the brahmana ate

quickly. Serene Shiva engages in many kinds of pastimes. He cheerfully left

for his own abode.’”’

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Chapter 127-3.3(32) (Arrival of Saptarshis)

‘“Brahma said, ‘Hearing the brahmana’s words, Mena’s heart was

shattered. Tears of sorrow flowed from her eyes, and she spoke to

Himalaya. Mena said, “O Indra among mountains! Listen to my words.

They will lead to happiness. Ask the supreme among all Shiva’s devotees

about what the brahmana has said. The brahmana who is devoted to Vishnu

has criticized Shambhu. O lord among mountains! Hearing his words, my

mind is very distressed. O lord among mountains! Therefore, I will not

bestow my daughter on Shiva. He is wicked in form and conduct and our

daughter possesses all the auspicious signs. If you do not pay heed to my

words, I will certainly die. I will immediately leave the house or devour

poison. Using a rope, I will tie Ambika to my neck and leave for the

desolate forest. I will submerge myself in the great ocean. But I will not

bestow my daughter on him.” Having quickly said this, grieving, Mena

entered the chamber of sorrow.982 She threw aside her necklace. She lay

down on the ground and wept.’”’

‘“‘O son! Meanwhile, Shambhu’s mind was agitated by the pangs of

separation, and he instantly remembered the seven rishis. As soon as all

these rishis were remembered by Shambhu himself, they immediately

arrived there, resembling kalpavrikshas. Arundhati, in the form of success

personified, also arrived there. On seeing them, dazzling like the sun, Hara

stopped in his japa. O sage! The best among rishis stood in front of Shiva.

They lowered their heads and praised him. The ascetics thought that they

had become successful in their objective. Extremely surprised, they stood

there, prostrating themselves again. They joined their hands in salutation

and spoke to Shiva, revered by the worlds. The rishis said, “O best of all! O

great king! O emperor of the residents of heaven! How can we even

describe our complete and supreme good fortune? Formerly, we have

tormented ourselves through three kinds of austerities.983 We have studied

the excellent Vedas. Formerly, we have offered oblations into the fire and

visited many tirthas. Because of what we have done in thoughts, words and

deeds, we have accumulated some good merits. But since you have

remembered us, everything has been obtained now. You have shown us a

favour by remembering us. If a man constantly worships you, he is always

successful in his objective. How can one describe the good merits of those

whom you remember? O Sadashiva! Since you have remembered us, we

have become the best of all. When people wish, you don’t usually show

yourself. O lord! It is extremely difficult to see you. It is like fruit stooping

down for a dwarf, like sight to a person born blind, like a dumb person

becoming eloquent, like a poor person seeing a store of treasure, like a lame

person crossing a supreme mountain and like a barren woman giving birth.

Since we have seen you today, from now on, the world will worship and

respect us as lords among sages. You have yourself granted us refuge at

your feet. What is the need to speak a lot about this? O lord of devas! O

Ishvara of all devas! Through seeing you, we have become revered in every

possible way. If you show us your compassion and instruct us about a

supreme task, we will become complete. We are your servants. Please give

us an auspicious task that is appropriate.” Shambhu Maheshvara, who was

following the customary conduct of the world, heard their words and

replied in pleasant words. Shiva said, “Rishis must always be worshipped,

especially those like you. O brahmanas! There is a reason why I have

remembered you. You know that I am always engaged in doing good turns.

In particular, if anything needs to be done for the welfare of the worlds, it

must be accomplished. Devas are suffering miseries on account of the

extremely evil-souled Taraka. Since Brahma has granted him a boon, what

can I possibly do against that unassailable one? O supreme rishis! My eight

forms are spoken about.984 They manifest themselves for the welfare of

others, not for a selfish objective. I desire to marry Shivaa. She has

tormented herself through extremely difficult austerities that are difficult for

even supreme rishis to undertake. Following Parvati’s words, I assumed the

form of a mendicant and went to the mountain’s residence. Accomplished

in pastimes, I purified Kali. On getting to know that I am the supreme

brahman, full of great devotion, the couple wished to follow the rites of the

Vedas and bestow their daughter on me. Urged by devas, to diminish their

devotion, I assumed the form of Vishnu’s devotee and criticized myself. O

sages! Hearing this, they were distressed and are no longer interested in

bestowing their daughter on me. Therefore, you must certainly go to

Himachala’s house. Having gone there, kindle understanding in the supreme

mountain and his wife. Speak to them words that are in conformity with the

Vedas. Do everything so that the excellent task is accomplished. O excellent

ones! I desire to marry their daughter. I have agreed to marry her and have

already granted her that boon. What is the need to speak a lot about this?

There must be understanding in Himalaya. For the welfare of devas, Mena

must also be made to understood. Whatever method you devise will be

more than enough. This is your task, and you will obtain a share in the good

merits of the task.” All the sages were free of any blemish. Having heard

these words, since the lord had shown them his favours, they were filled

with joy. “We are blessed. We have been successful in every possible way.

He is revered by all and specially worshipped by Brahma and Vishnu. Since

he accomplishes every objective, he is worshipped. He is the one who is

sending us and that sending is for a task that will bring happiness to the

world. He is held to be the lord of the worlds, the father and the mother.

Any association with him always increases, like the waxing moon.” Having

said this, the divine rishis bowed down before Shiva. Making their path

through the sky, they went to Himalaya’s city.’”’

‘“‘On seeing that divine city, the rishis were extremely surprised. They

described themselves as having been sanctified and conversed with each

other. The rishis said, “Having seen Himalaya’s city, we are blessed and

have been sanctified. Shiva has engaged us for a task that concerns devas.

This excellent city is seen to be superior to Alaka, heaven, Bhogavati and

Amaravati.985 There are extremely beautiful houses, made out of many

kinds of excellent crystal. There are wonderful arenas, made out many

different kinds of jewels. In every house, there are wonderful suryakanta

and chandrakanta gems.986 Celestial trees have grown. Gates and Lakshmi

can be seen in every house. There are many kinds of wonderful vimanas,

yoked to parrots and swans. There are wonderful canopies, and the gates are

covered with cloth. There are many kinds of waterbodies and ponds. There

are wonderful groves, frequented by happy people. All the men are like

devas and all the women are like apsaras. In karma bhumi,987 the followers

of Puranas undertake many kinds of sacrifices, desiring to obtain heaven.

Since they have abandoned Himalaya’s city, all these efforts are in vain. O

brahmanas! Men wish for heaven only as long as they have not seen this.

What is the need for heaven?’ The rishis described the city in this way. All

of them went to Himalaya’s house, which possessed every kind of

prosperity. From a distance, Himalaya saw those seven extremely energetic

sages, resembling the sun, arriving through the sky. He was filled with great

wonder. Himalaya said, “These seven, resembling the sun, are approaching

me. I must now make efforts to worship the sages. When such great-souled

ones arrive in any householder’s house, they bestow happiness. We are

blessed.” Meanwhile, they descended from the sky and stood on the ground.

Seeing them in front of him, so as to show them honour, Himalaya

advanced. He joined his hands in salutation, lowered his shoulders and

prostrated himself before the saptarshis. Showing a great deal of respect, he

worshipped them. To ensure the welfare of Himalaya, lord of the

mountains, the saptarshis clasped him by the hand and with pleasant faces,

pronounced auspicious words of benediction over him. Full of devotion, he

placed them in front and said, “Since you are in front of me, my status as a

householder has been blessed.” Saying this, he offered them seats. When

they were seated, he himself stood there, waiting for their command.

Himalaya spoke to the sages, who were full of resplendence. Himalaya said,

“I am blessed. My tasks have been accomplished. My birth has been

rendered successful. People regard me as someone to be seen. I am held to

be equal to many tirthas. But you, who are forms of Vishnu, have come to

my house. You are complete in all your objectives. Why have you come to

an inferior person’s house? Nevertheless, I am like a servant. Is there any

task that needs to be done? Please show me your compassion and tell me

about it. May my birth yield excellent fruits.”’”’

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Chapter 128-3.3(33) (Assuring the Mountain)

‘“‘The rishis said, “Shiva is said to be the father of the universe. Shivaa

is held to be the mother of the universe. Therefore, your daughter should be

bestowed on the great-souled Shankara. O mountain full of ice! If you do

this, your birth will be successful. Amongst all the gurus in the world, there

is no doubt that you will become the greatest guru.” O lord among sages!

On hearing the words of the saptarshis, the king of mountains joined his

hands in salutation. Prostrating himself, he addressed them in these words.

Himalaya said, “O immensely fortunate saptarshis! Following the wishes of

Girisha, I have already pledged to do what you have spoken about.

However, recently, a brahmana who follows the dharma of worshipping

Vishnu arrived here. He cheerfully uttered words that were directed against

Shiva. Since then, Shivaa’s mother has lost her senses. She no longer

wishes to get her daughter married to Rudra, a yogi. Extremely tormented,

she has gone to the chamber meant for rage. Her clothes are dirty. She is

extremely obstinate. O brahmanas! Though I have tried to make her

understand, she does not understand. To tell you the truth, I have also lost

my senses. I do not wish to bestow my daughter on Mahesha, who has the

form of a mendicant.” Confounded by Shiva’s maya, the king of mountains

said this. O sage! After this, he remained in the midst of the sages, silent.

All the seven saptarshis applauded Shiva’s maya. So that Menaka might

understand, they sent Arundhati to her. Instructed by her husband,

Arundhati, the one who confers jnana, quickly went to the spot where Mena

and Parvati were. Having gone there, she saw Mena lying down, senseless

with grief. The virtuous one carefully addressed her in sweet and beneficial

words. Arundhati said, “O Menaka! O virtuous lady! Please get up. I am

Arundhati and I have come to your house. The seven sages, who are full of

compassion, have also come.” Hearing Arundhati’s voice, Menaka quickly

got up. She lowered her head and addressed the one who was like Padma in

her energy. Mena said, “How wonderful! What sanctification for us! Our

births have been rendered successful. The daughter-in-law of the creator of

the universe and Vasishtha’s wife has come here. O goddess! What is the

reason for your arrival here? Please tell me specifically. I am like your

servant maid. Please show me and my daughter your compassion.” When

Menaka said this, the virtuous lady used many kinds of words to make her

understand. She then happily returned to the place where the rishis were.

All of them were accomplished in the use of words. Remembering Shiva’s

two feet, they affectionately made the lord of mountains understand. The

rishis said, “O Indra among mountains! Listen to our words. They will

ensure welfare. Bestow Parvati on Shiva and became the Destroyer’s father-

in-law. He is Sarvesha and does not seek. In connection with the task of

destroying Taraka, Brahma strove to get him to ask. Shankara is supreme

among yogis and was not eager to take a wife. Since Vidhatri beseeched

him, the divinity agreed to accept your daughter. Your daughter tormented

herself through austerities and he made a pledge to her. Thus, there are two

reasons behind the Indra among yogis agreeing to marry.” Hearing the

words of the rishis, Himalaya laughed. But he was also slightly frightened.

Therefore, when he spoke, it was full of great humility. Himalaya replied, “I

do not see any royal possessions with Shiva. He has no prosperity he can

depend on. He does not possess relatives and kin. He is a yogi who is not

attached, and I do not wish to bestow my daughter on him. You are the sons

of the one who created the Vedas. Please tell me your decision. If a father

does not bestow his daughter on a groom who is worthy, as a result of

desire, confusion, fear or greed, he is destroyed and goes to hell. That is the

reason I do not wish to bestow my daughter on the wielder of the trident. O

rishis! However, whatever be your decision, let that be carried out.” O lord

among sages! Hearing Himalaya’s words, Vasishtha, accomplished in the

use of words, spoke to him.’”’

‘“‘Vasishtha said, “O lord of mountains! Listen to my words. They will

bring benefit in every possible way. They are not against dharma. In truth,

they will ensure happiness in this world and in the next one. O mountain!

Whether it is in customary practice or whether it is in the Vedas, words are

of three types. Using his pure insight of jnana, a person who knows the

sacred texts knows all this. Using his sharp intelligence, an enemy utters

words that are beautiful to hear now, though they lead to falsehood and

harm later. Such words are never beneficial. A person who is devoted to

dharma and is compassionate will utter words that cause displeasure now

but lead to happy consequences later. He uses these to kindle understanding

in a friend. But the best kind of words, those that are desirable, are those

which are like nectar as soon as they are heard and lead to happiness for all

time to come. They are beneficial and have truth as their essence. O

mountain! Those who know nitishastra988 thus say that there are three kinds

of speech. Among these three types, tell me which kind of speech you wish

to hear. Shankara, lord of the gods, is devoid of the prosperity Brahma

created. His mind is immersed in the ocean of true jnana. When he is the

lord of jnana and bliss, why should he hanker after objects created by

Brahma? A householder bestows his daughter on a person who possesses

riches and a kingdom. If a father bestows a daughter on a miserable person,

he is like a person who kills his daughter. Since Kubera is his servant, who

takes Shankara to be a miserable person? Through the pastime of bending

his eyebrows, he can create. He is the creator, preserver and destroyer. He is

the nirguna paramatman. He is the supreme lord, beyond Prakriti. He has

three forms. For purposes of creation, he is Vidhatri. Known as Brahma,

Vishnu and Hara, he creates, preserves and destroys. Brahma resides in

Brahma’s world. Vishnu resides on the shores of the ocean of milk. Hara

has a home in Kailasa. All these are Shiva’s manifestations. Prakriti,

originating from Shiva, also has three forms. In her pastimes, she creates

these forms, though she has many other manifestations too. As the goddess

of speech, she has originated from the divinity’s mouth. Originating from

his chest, she is in the form of Lakshmi, with every kind of prosperity.

Shivaa’s energy is manifest in the power of all devas. She destroyed all the

danavas and bestowed prosperity on devas. In another kalpa, she was born

from the womb of Daksha’s wife. Named Sati, she obtained Hara. Daksha

bestowed her on him. Hearing criticism of her husband, she used yoga to

give up her body. Through Mena’s womb, that Shivaa has now been born to

you. O mountain! From one birth to another birth, Shivaa is Shiva’s wife.

From one kalpa to another kalpa, she assumes the form of intelligence and

is the supreme mother of those who possess jnana. She is always born in

the form of Siddhaa and confers siddhi. Siddhi is her form. Hara himself

devotedly wears the ashes and bones from Sati’s funeral pyre. Therefore,

voluntarily bestow this auspicious one on Hara. Otherwise, she will go the

place where her beloved is and bestow herself. Witnessing the innumerable

hardships your daughter went through, the lord of devas assumed the form

of a brahmana and went to the place where she was performing austerities.

He made a pledge to her. Having bestowed a boon on her, he returned to his

own residence. O mountain! That was the reason why Shambhu sought

Shivaa from you. Both of you possessed devotion towards Shiva in your

hearts and accepted the proposal. O lord of mountains! How has this

opposite view come upon you? When he was beseeched by devas, the lord

quickly sent us, the rishis and Arundhati, to your presence. We were to

instruct you, so that you might bestow Parvati on Rudra. O mountain! If

you do this, you will obtain great happiness. O Indra among mountains!

Even if you do not voluntarily bestow Shivaa on Shiva, the power of

destiny will ensure that their marriage takes place. O son! At the end of the

austerities, Shankara bestowed that boon on Shivaa. Nothing contrary to

Ishvara’s pledge can be thought of. O mountain! In this entire world, if a

person devoted to Shiva makes a promise, it can never be violated. What

need be said about Isha himself? In his pastimes, the great Indra single-

handedly sliced off the wings of mountains. In her pastimes, Parvati

shattered Meru’s summit. O lord of mountains! One should not destroy all

one’s riches for a single person. Indeed, the eternal shruti texts state that for

the sake of the family, a single individual should be cast aside. When fear

presented itself on account of a brahmana, King Anaranya protected his

prosperity by bestowing his own daughter on the brahmana. Scared that the

brahmana might invoke a curse, his gurus, the best among his kin and

people who knew about good policy and the sacred texts immediately made

him understand. O king of mountains! You should also bestow your

daughter on Shiva and save the large number of your relatives and your

family. You should also do this for the gods.” Hearing Vasishtha’s words, he

smiled outwardly, but his heart was dejected. He asked about that king’s

account. Himalaya asked, “O brahmana! In what lineage was King

Arananya born? How did he bestow his daughter and save his entire

prosperity?” Hearing the mountain’s words, Vasishtha, pleased in his

intelligence, told the mountain about the king’s account. This brings

happiness.’”’

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Chapter 129-3.3(34) (Anaranya’s Conduct)

‘“‘Vasishtha said, “King Anaranya, lord of men, originated from the

lineage of the fourteenth Manu, known as Indra Savarni. Anaranya, best

among kings, was a lord of the earth who ruled over the seven dvipas. He

was powerful and was the son of Mangalaranya. He was particularly

devoted to Shambhu. With Bhrigu as the priest, he performed one hundred

sacrifices. Though the gods offered him the status of Indra, he did not

accept it. O Himalaya! One hundred sons were born to him. He also had a

beautiful daughter named Padma, resembling the one who makes her home

on the lotus.989 He loved his one hundred sons, but he loved his daughter

even more. O supreme among mountains! The king’s feelings towards her

were like that. The king had five beloved queens, whom he loved more than

his own life. All these wives possessed every kind of fortune. In her father’s

house, the daughter attained the prime of youth. He sent letters, so that he

might obtain an excellent groom for her.”’”’

‘“‘“On one occasion, the rishi Pippalada was eager to return to his own

hermitage. In that desolate spot for performing austerities, he saw a

gandharva. He was with his wife and his mind was immersed in the ocean

of shringara rasa. Skilled in kama shastra990 and full of love, he was

amusing himself. Seeing this, the tiger among sages was filled with desire.

His mind was no longer interested in austerities. Instead, his thoughts

turned towards obtaining a wife. This is what happened to the sage

Pippalada. Some time passed, but his mind was churned by desire. On one

occasion, the lord among sages went to the river Pushpabhadra991 to have a

bath. He saw a maiden Padma, as beautiful as Padma.992 The sage asked the

people who were around, ‘Who is this maiden?’ Scared of being cursed, the

people bowed down and replied. The people said, ‘She is Anaranya’s

daughter, and her name is Padma. She is like another Rama. This beautiful

lady is a store of qualities and the best among kings have sought her.’ The

sage heard the words of the people, who spoke the truth. His mind was

agitated, and he desired her. Having bathed, the sage followed the norms

and worshipped his ishta deva,993 Shiva. O mountain! Desiring her, he went

to Anaranya’s assembly, so as to seek alms. On seeing the sage, the king

was filled with great fear and prostrated himself. He offered him

madhuparka and other things and devotedly worshipped him. In his desire,

the sage accepted everything and asked for the maiden. The lord of the

earth was silent and was unable to say anything. The sage said, ‘O lord

among kings! Give me this maiden. Otherwise, in an instant, I will reduce

everything to ashes.’ All the attendants were overwhelmed by the sage’s

energy. The king and his attendants looked at the brahmana, who was

suffering from old age, and wept. Hearing his words and unable to decide

what should be done, all the queens wept. The chief queen, the maiden’s

mother, was overwhelmed by grief and lost her senses. The minds of all the

sons were also filled with sorrow. O lord of mountains! Everyone

associated with the king was thus filled with grief. At that time, a wise

brahmana, best among gurus, arrived before the king, along with the

intelligent purohita. The king prostrated himself in front of them and wept.

He told them everything and quickly asked them about what should be

done. The king’s guru and the learned brahmana, who was the priest, were

both knowledgeable about the sacred texts on good policy. They made the

king, the grief-stricken queens and the maiden, who was the king’s

daughter, understand. The instructed him about excellent policy that would

ensure benefit to everyone. The guru and the priest said, ‘O immensely

wise king! Listen to our beneficial words. Do not grieve. Along with the

family members, turn your minds towards the sacred texts. O king! Today,

or at the end of a year, the maiden must be bestowed on a worthy groom, a

brahmana or someone else who is distinguished. In the three worlds, we do

not perceive a recipient as worthy as a brahmana. Bestow your daughter on

the sage and save all your prosperity. O king! If all prosperity is going to be

destroyed on account of a single person, a person should give up that person

and save everything else, unless that person happens to be someone who

has sought refuge.’ Hearing the words of the wise ones, the king lamented

repeatedly. However, he bestowed his ornamented daughter on that Indra

among sages. O mountain! Following the norms of marriage, the sage

accepted the maiden Padma, who was like Padma herself. Happy, he

returned to his own abode. Having bestowed his daughter on an old man,

the king gave up everything. His mind was full of distress. However, he

collected himself and went to the forest to perform austerities. O mountain!

When her beloved husband left for the forest, the beautiful chief queen

grieved over her husband and her daughter and gave up her life. Without the

king, the revered sons and the servants lost their senses. Thinking that the

king was dead, all the other people grieved. Having gone to the forest,

Anaranya performed austerities for Shankara. Having devotedly

worshipped him, he went to Shiva’s world and was freed from all ailments.

The king’s eldest son was named Kirtimat and he was devoted to dharma.

He ruled over the kingdom and protected the subjects, as if they were his

sons. O mountain! I have thus told you about Anaranya’s auspicious

account. He bestowed his daughter, saved his lineage and obtained all the

riches. O king of mountains! You should also bestow your daughter on

Shiva, save your entire lineage and make all the gods subject to your

control.”’”’

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Chapter 130-3.3(35) (Padma and Pippalada)

‘“Narada said, ‘O father! After hearing about Anaranya’s conduct and

about how he bestowed his daughter, what did the excellent mountain do?

Please tell me that.’”’

‘“Brahma replied, ‘The lord of mountains heard about Anaranya’s

conduct and about how he bestowed his daughter. He joined his hands in

salutation and again asked Vasishtha. The lord of mountains said, “O

Vasishtha! O tiger among sages! O Brahma’s son! O ocean of compassion!

You have described Anaranya’s extremely wonderful conduct to me.

Anaranya’s daughter obtained the sage Pippalada as her husband. Her

conduct brings delight. What did she do after that?”’”’

‘“‘“Vasishtha replied, ‘Pippalada was supreme among sages, but he was

exceedingly old in age. He returned to his own hermitage, accompanied by

the lady who was Anaranya’s daughter. Extremely happy, the ascetic

resided there. He was not excessively dissolute. O supreme among

mountains! In that forest, he always followed his own dharma. Anaranya’s

daughter also faithfully served the sage in thoughts, words and deeds, just

like Lakshmi serving Narayana.’”’”’

‘“‘“‘On one occasion, the one with the excellent smiles was going to the

celestial river to have a bath. Along the path, she saw Dharma, who had

used his maya to assume a man’s form. He was astride a chariot studded

with jewels and he was adorned with many kinds of ornaments. He was

handsome and in the prime of youth. His radiance was like that of

Kamadeva. On seeing the beautiful Padma, the lord Vrisha994 spoke to her.

He wished to determine the inner thoughts of the sage’s wife. Dharma said,

“O beautiful one! You are as beautiful as Lakshmi. You deserve a king. You

are extremely young and beautiful. Youth is fixed in you. The sage

Pippalada is old, suffering from old age. O one with the beautiful limbs! I

am telling you the truth. In your presence, he lacks any radiance. The

brahmana is engaged in austerities. He is without pity and wishes to die.

Abandon him and look at me. I am an Indra among kings and am skilled in

intercourse. I am afflicted by Smara. O beautiful one! A lady obtains this

auspicious beauty as a consequence of what she has done in her past life.

All that becomes successful only when one embraces a man of taste. I am

loved by one thousand beautiful women. I am accomplished in kama

shastra. O beloved! Abandon your husband and make me your servant.

Find pleasure with me in secluded groves, beautiful mountains and the

banks of rivers. Render your birth successful.” Having said this, he got

down from his own chariot. He was eager to clasp her by the hand. The

lady, devoted to her husband, spoke to him. Padma answered, “Go far away.

O wicked king! Go far away. If you look at me with eyes of desire, you will

be instantly destroyed. Pippalada is best among sages. His body has been

purified through austerities. How can I abandon him and serve a person

who is lascivious and addicted to desire, conquered by women? If one

touches a person conquered by women, all good merits are destroyed. A

person conquered by women is extremely wicked. His sight is sinful. Even

if a man constantly performs virtuous rites, if he is conquered by women, he

remains impure. All the ancestors, devas and humans censure him. If a

person’s mind is firmly fixed on women, what use are jnana, great

austerities, oblations, worship, learning and donations to him? Your

sentiments towards me should have been those towards a mother, but you

have addressed me in words befitting a wife. Therefore, because of my

curse, you will be destroyed within a short while.” Hearing the virtuous

lady’s curse, Dharma gave up his form as a king. The lord of devas assumed

his own form and trembled as he spoke. Dharma said, “O mother! Know

that I am Dharma, the guru of all gurus who possess jnana. O virtuous one!

My mind is such that I always look upon another person’s wife as a mother.

Desiring to know your inner thoughts, I came to your presence. Though I

knew what was in your mind, destiny goaded me. O virtuous one! By

seeking to chastise me, you have not done anything contrary. Ishvara has

determined that those who deviate from the right path must be punished. He

is the supreme one, who alone is capable of bestowing joy and misery on

everyone. He is responsible for prosperity and adversity. I prostrate myself

before that Shiva. He is the one who determines friendship, enmity, love

and quarrels. He is the creator, and he is the destroyer of this creation. I

prostrate myself before that Shiva. In ancient times, he is the one who made

milk white, made water cool and gave fire the power to burn. I prostrate

myself before that Shiva. He is the one who originally created Prakriti,

Mahat and the others, Brahma, Vishnu and Mahesha. I prostrate myself

before that Shiva.” Having said this, Dharma, the guru of the universe,

stood in front of her. He was satisfied at her devotion towards her husband

but did not say anything.’”’”’

‘“‘“‘O mountain! Padma, the virtuous lady who was the king’s daughter

and was loved by Pippalada, was surprised to know that this was Dharma.

Padma replied, “O Dharma! You are the witness to all the deeds that are

performed. O lord! To know what was in my mind, why did you resort to

deception? O brahmana! Because of everything I have done, no crime

attaches to me. O Vrisha! Because of my feminine nature and because I did

not know, I have cursed you in vain. I am thinking about what can be done

now. When my mind settles down, perhaps it will occur to me. The sky, the

directions and the winds can be destroyed, but a virtuous lady’s curse is

never destroyed. O king of devas! In satya yuga, all the time, night and day,

you were radiant with all your four legs, like the moon on a full moon

night.995 O best among gods! In tretya yuga, one of the feet will be

destroyed. O lord! You will lose a second foot in dvapara yuga and a third

in kali yuga. At the end of kali yuga, all your legs will be destroyed. When

satya yuga arrives, you will be complete again. In satya yuga, you will be

pervasive, but in the others, only partially. This will be the respective

arrangements in the yugas. Let these words of mine be true and bring

pleasure to you. O lord! I will leave to serve my husband. You should go to

your own residence.” Hearing her words, Vrisha was satisfied. Vidhatri’s

son spoke to the virtuous lady who had spoken to him. Dharma said, “As a

result of your devotion towards your husband, you are blessed. O chaste

lady! May you be well. To save your husband, accept this boon. Let your

husband become young. Let him be devoted to dharma and accomplished

in intercourse. Let him possess all the qualities and be handsome. Let him

be eloquent in speech and let his youth always remain stable. Let him live

forever, with a lifespan greater than that of Markandeya. Let him possess

riches more than those of Kubera. Let his prosperity be greater than that of

Shakra. Let him be Shiva’s devotee, equal to Hari himself. Let him be a

greater siddha than Kapila. Let him be Brihaspati’s equal in intelligence and

Vidhatri’s equal in serenity. As long as you are alive, you will share in your

husband’s good fortune. O lady! You will be fortunate in this way and your

youth will be steady. You will have ten sons who will possess the qualities.

They will live forever and will surpass your husband. There is no doubt

about this. O virtuous lady! Your home will possess every kind of

prosperity. It will always be radiant and will surpass Kubera’s residence.” O

supreme among mountains! Dharma said this and stood there. She

performed pradakshina, prostrated herself and returned to her own

residence. Pronouncing benedictions over her, Dharma left for his own

home. In every assembly he went to, he praised Padma. In private, she

always sported with her husband, who had become young. Later, she had

sons who exceeded her husband in qualities. The couple obtained every

kind of happiness. In this world and in the next world, they found peace and

every kind of happiness was enhanced. O Indra among mountains! This

ancient history about the couple has been recounted to you and you have

heard it lovingly and affectionately. Using your intelligence, bestow your

daughter, Parvati, on Ishvara. O Indra among mountains! Along with your

wife, Mena, shed the wicked sentiment. In a week’s time, there will be an

extremely auspicious and rare moment. The lord of the lagna will be in his

lagna. Chandra and his son996 will be in a happy conjunction with Rohini

nakshatra. The moon and the stars will be in pure states. Monday in the

month of Margashirsha will be free of all taints. All the good planets will be

auspicious, and the bad planets will not cast an inauspicious glance. If

bestowed on a good husband at this time, her husband will live for long and

she will have good fortune. O mountain! Your daughter, Girija, is

Jagadamba Ishvari, who is the original Prakriti. Bestow her on the father of

the universe and be successful in your objective.’”’”’

‘“Brahma concluded, ‘O tiger among sages! Vasishtha, supreme among

those who possess jnana, said this and stopped. He remembered Shiva, the

lord who engages in many kinds of pastimes.’”’

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Chapter 131-3.3(36) (Words of the Saptarshis)

‘“Brahma said, ‘Hearing Vasishtha’s words, Himalaya, his wife and his

companions were amazed. The lord of mountains spoke to the mountains.

Himalaya said, “O Meru, king of mountains! O Sahya! O Gandhamadana!

O Mandara! O Mainaka! O Vindhya! O all the Indras among mountains!

Listen to my words. This is what Vasishtha has said. We must reflect on

what should be done. Determine everything in your minds and tell me.”

Hearing his words, the mountains happily made their determination. With

Sumeru as the foremost, they spoke to Himalaya. The mountains said,

“What is the point of consultation now? One should act. The immensely

fortunate one has been born to accomplish a task for devas. Shivaa, who has

taken an avatara, must be bestowed on Shiva. She has worshipped Rudra

and Rudra has also said this.” Hearing the words of Meru and the others,

Himachala was very happy. Within her heart, Girija smiled. Using many

reasons, Arundhati made Mena understand. She used many words and cited

many historical accounts. Finally, Menaka, the mountain’s wife, understood

and was pleased in her mind. She fed the sages, Arundhati and the

mountains and then ate. Having obtained jnana, the supreme mountain

served the sages. He was pleased and happy, his confusion having been

destroyed. He joined his hands in salutation and spoke. Himachala said, “O

immensely fortunate saptarshis! Listen to my words. Hearing everything

about Shiva and Shivaa’s account, my confusion has gone. Everything that I

possess, my body, my wife Mena, my sons and my daughter, my prosperity

and my success, belong to Shiva and not to anyone else.” Saying this, he

looked lovingly at his daughter. He adorned her limbs with ornaments and

then placed these in the laps of the rishis. Delighted, the king of mountains

spoke to the rishis again. “I have made up my mind that this is the share I

am going to give to him.” The rishis replied, “O mountain! Shankara is a

mendicant, and you are the one who is going to give. The alms are Devi

Parvati. What can be more wonderful than that? The ends of your peaks are

going to follow this kind of course. O lord of all the mountains! You are

supreme in every possible way. You are blessed.” Having said this, the

sages, free of all blemishes, pronounced benedictions over the maiden and

said, “May you bring pleasure to Shiva.” They touched her with their hands

and said, “May you be fortunate. Just as the moon waxes during shukla

paksha, may your qualities increase.” Saying this, all the sages happily gave

the mountain flowers and fruit, settling the matter.’”’

‘“‘The pleasant-faced Arundhati delighted Mena. The extremely virtuous

lady spoke to her about Shiva’s qualities and tempted her. Following the

customary practice of the world, excellent auspicious rites were performed,

smearing the mountain’s beard with turmeric paste and kumkuma. Having

fixed an excellent lagna, on the fourth day, the contented sages

congratulated each other and went to Shiva’s presence. Having gone there,

they bent down and praised Shiva with various hymns. Vasishtha and all the

other sages spoke to Parameshvara. The rishis said, “O lord of devas! O

Mahadeva! O Paramesha! O great lord! Cheerfully listen to our words,

about what your servants have done. O Mahesha! Using many kinds of

hymns and ancient accounts, we have made the king of mountains and

Mena understand. There is no doubt about this. The Indra among mountains

has given his word about bestowing Parvati and it will not be violated.

Along with devas and ganas, leave for the marriage. O Mahadeva! O lord!

Leave swiftly for Himachala’s house. For the sake of a son, follow the

norms and marry Parvati.” Mahesha was intent on following the customary

practices of the world. Hearing their words, his mind was pleased. He

smiled and spoke. Mahesha said, “O immensely fortunate ones! I have

never heard about a marriage ceremony or seen one. You should

specifically speak to me about the norms for this.” They heard Mahesha’s

auspicious words, which were in conformity with customary practice. They

smiled and replied to Sadashiva, lord of devas. The rishis said, “Specially

invite Vishnu and his attendants. Cheerfully invite Brahma and his sons,

deva Shatakratu, all the large number of rishis, yakshas, gandharvas,

kinnaras, siddhas, vidyadharas and large numbers of apsaras. O lord!

Invite all the others affectionately. There is no doubt that they will

accomplish everything.” Having said this, the seven rishis cheerfully took

his leave. They left for their own respective abodes, praising Shankara’s

conduct.’”’

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Chapter 132-3.3(37) (Invitations and Arrival for

the Wedding)

‘“Narada said, ‘O father! O wise one! Please show me your compassion.

When the saptarshis departed, please tell me what Mount Himalaya did.’”’

‘“Brahma answered, ‘O lord among sages! The seven sages and

Arundhati departed. I will tell you what Himachala did. He took his leave of

his brothers, Meru and the other mountains. Along with his beloved sons,

Himalaya, lord among mountains, rejoiced. Extremely happy and full of

joy, he requested his own priest, Garga, to draw up the lagna patrika.997 He

had this patrika and many kinds of objects, happily offered by his relatives

and himself, sent to Shiva. Those people went to Shiva in Kailasa. They

gave Shiva the patrika and applied the mark of a tilaka on his forehead. The

lord specially honoured them, as is appropriate. All of them were delighted

in their minds and returned to the mountain’s presence. The people who had

gone were particularly honoured by Mahesha. Seeing this, the mountain

was extremely happy, and his mind was delighted. Rejoicing, he invited his

own relatives. They brought joy and arrived from all the different regions.

Lovingly, he had objects of gold fashioned. He collected many kinds of

objects, required for the marriage. Heaps of rice, parched and flattened rice,

molasses, sugar and salt were collected. Tanks were constructed for milk,

ghee and curd. There was barley and other kinds of grain, sweetmeats and

sweetmeats in the shape of balls.998 He had tanks constructed for

shashkulis,999 svastikas,1000 sugar, sugar cane juice that tasted like amrita,

ghee that would be offered into the fire and asava.1001 Arrangements were

made for cooking large amounts of extremely tasty rice. There were side

dishes that would appeal to ganas and devas. There were many kinds of

priceless garments, purified in the fire. There were different types of gems

and jewels and gold and silver. In the proper way, all these objects were

gathered together. On an auspicious day, the mountain started the

auspicious rites. The mountain’s women performed the cleansing rites for

Parvati. The brahmana women in the city observed the customary worldly

practices. Adorning themselves in ornaments, they performed the

auspicious rites. Having undertaken the auspicious rites first, there were

many kinds of festivities. Cheerful in his mind, Himalaya also performed

the auspicious rites. He was happy in every possible way and was eager for

his relatives to arrive.’”’

‘“‘Meanwhile, the invited relatives arrived, along with their wives, sons

and companions. O devarshi! Hear attentively about the mountains who

came. This increases love towards Shiva, and I will describe it briefly.

Mount Mandara is an abode of devas. He has a large and divine form.

Because of the many jewels, he was radiant, and he arrived with his

companions. He had carefully gathered together many jewels and great

gems. He was handsome, attired in excellent garments and ornamented. He

was resplendent in every possible way and came with his wife and sons.

Astachala1002 is divine in his atman. Generous in intelligence, he arrived

with many kinds of objects as gifts. Udayachala,1003 extremely handsome,

happily arrived, bringing with him gems and jewels. Malaya, king among

mountains, arrived with his family. He was very happy, and his excellent

companions came with him. The mountain named Durdura, divine in form,

cheerfully arrived with his wife and many companions. O son! Nishada was

extremely radiant and went to Himachala’s house. His mind was delighted,

and he arrived with his companions. The immensely fortunate Mount

Gandhamadana affectionately went to Himachala’s house, with his wives

and sons. Karavira, full of great prosperity, and Mahendra, best among

mountains, went to Himalaya. Pariyatra is a store of gems and jewels.

Happy in his mind and extremely radiant, he arrived with his companions,

sons and wives. Krouncha, king among mountains, was accompanied by a

large retinue of attendants. He went to Himalaya with his family and

companions. The best among mountains brought many gifts. Mount

Purushottama came with his companions. He went to Mount Himachala

with great gifts. Full of joy, Nila playfully went to Himalaya’s house. He

was with his sons and women and brought various objects. Trikuta,1004

Chitrakuta,1005 Venkata,1006 Shrigiri,1007 Gokamukhi and Narada1008 arrived in

Himalaya’s house. The auspicious Vindhya, best among mountains happily

arrived with his wife and sons, full of great prosperity. Kalanjara, the great

mountain, was filled with great joy. With many companions, he happily

went to Mount Himalayas. Kailasa, the great mountain, was filled with

great joy. He arrived, showing a favour to everyone, since the lord resided

atop him. O brahmana! There were many other mountains from other

dvipas.1009 All the mountains went to Himachala’s house. O sage! The

mountains arrived since they had been invited earlier. All of them happily

arrived, for Shiva and Shivaa’s marriage. All the rivers arrived, adorned in

many kinds of ornaments. All of them, Shona, Bhadra and the others, were

extremely radiant and very happy. They arrived for Shiva and Shivaa’s

marriage. They were divine in form and happily arrived for Shiva and

Shivaa’s marriage—Godavari, Yamuna, Brahmastri1010 and Venika. To

attend the marriage of Shiva and Shivaa, they came to Mount Himalaya.

Ganga was extremely happy and was bedecked in many ornaments. Divine

in form, she went to Shiva and Shivaa’s marriage. Narmada is supreme

among rivers and is Rudra’s daughter. Delighted and full of great joy, she

quickly went to Shiva and Shivaa’s marriage. From every direction,

everyone arrived in Himachala’s house. The divine city became full and

dazzled in every possible way. There were great festivities. Banners

fluttered on the many gates. There were many types of radiant canopies to

guard against the sun. Full of joy and affection, Himalaya honoured and

welcomed them in various ways, as was due to each. He arranged separate

residences for them. They were completely satisfied with the many kinds of

objects that were offered.’”’

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Chapter 133-3.3(38) (Construction of the Pavilion)

‘“Brahma said, ‘O supreme among sages! After this, Himalaya, lord of

mountains, happily went about decorating his city in wonderful ways for

the great festivities. The roads were cleaned and sprinkled with water. They

were decorated and looked extremely radiant. Plantain trees were planted,

and auspicious objects placed at every door. An arena was constructed, with

plantain trees as pillars. Cords were used to bind cloth around them, and

they were decorated with leaves from trees. The gates were extremely

radiant, with garlands of malati flowers.1011 Radiant, sacred and auspicious

objects were placed in the four directions. Full of great joy on account of

his daughter, the Indra among mountains carried out all these things. In

determining appropriate auspicious rites, the immensely powerful Garga

was given prime importance. He1012 affectionately invited Vishvakarma and

had him construct an extremely large pavilion, with a beautiful altar and

other things. O divine rishi! It extended for ten thousand yojanas. It was full

of wonderful objects and possessed many auspicious signs. All the

agreeable mobile and immobile objects could be seen inside this. It was

extraordinary in every possible way and there were many wonderful

articles. Sometimes, the mobile objects depicted surpassed the immobile

ones. Sometimes, the immobile objects depicted surpassed the mobile ones.

Sometimes, spots with water surpassed those with land. In other places, it

was the other way round. Even learned people could not distinguish what

was land and what was water. In places, there were artificial lions. In others,

there were artificial arrays of cranes. In places, there were extremely

beautiful artificial peacocks. In some places, artificial women danced, along

with artificial men. Looking at these artificial creations, people were

confused. In this way, there were beautiful artificial doorkeepers. With

bows raised in their hands, they were immobile, but resembled the mobile

and real ones. An extremely wonderful artificial image of Mahalakshmi was

created and placed at the gate. She possessed all the auspicious signs and it

seemed as if she had herself emerged from the ocean of milk. There were

artificial elephants and horses, fashioned to resemble real ones. There were

artificial horse-riders and elephant-riders too. There were charioteers on

chariots, full of great wonders. There were other vehicles and foot soldiers.

But all these were artificial. O sage! In this way, Vishvakarma created these

to confuse people. The minds of devas and sages were delighted at this. O

sage! Nandi was designed, to stand there as a great doorkeeper. But it was

an image. He was as pure as crystal and was just like the real Nandi. There

was the immensely divine Pushpaka, adorned with jewels. It was radiant

and extremely beautiful, decorated with pure new sprouts, and the

immortals were seated on it. On the left, there were two sparkling elephants,

saffron in hue. They were extremely radiant and possessed four tusks each.

They were sixty years of age and caused dread. In that way, there were two

extremely radiant horses, as bright as the sun. They were divine, adorned

with whisks. They were decorated with divine ornaments. There were the

armoured guardians of the worlds, adorned with the best of jewels.

Vishvakarma created each deva, exactly as he truly was. He did this with all

the rishis too, Bhrigu and others, stores of austerities. He fashioned other

gods and other siddhas. Vishnu and all his companions were there,

including the one known as Garuda. All these were artificially created and

were extremely wonderful and handsome. O Narada! I was also artificially

created, surrounded by my sons, the Vedas and the siddhas. I was reciting

hymns. With his attendants, Shakra was astride the elephant, Airavata. But

he was artificially created and resembled the full moon. O devarshi! What

is the need to speak a lot? Urged by Himalaya, Vishvakarma created all the

various gods. In this way, he created a pavilion that was divine in form. It

was large and full of many wonders, confusing the devas. Instructed by the

lord of mountains, the immensely intelligent Vishvakarma carefully crafted

residences for the gods and others to dwell in. There were large and divine

couches, extremely radiant and extremely wonderful. They caused pleasure

and Vishvakarma created these. In an instant, he fashioned the wonderful

seven worlds. These were radiant and divine and were for Svayambhu’s1013

residence. In this way, the extremely sparkling and divine Vaikuntha was

constructed for Vishnu. He constructed it in an instant and it was full of

great wonders. In that way, he constructed a divine, wonderful and excellent

residence of the lord of the immortals. Vishvakarma created it such that is

possessed every kind of prosperity. He constructed beautiful residences for

the guardians of the worlds. They were divine, wonderful and large and

brought them pleasure. In that way, one by one, he constructed colourful

residences for all the immortals. Vishvakarma was extremely intelligent and

had obtained a great boon from Shambhu. To satisfy Shiva, he constructed

all these in an instant. In that way, he constructed an extremely radiant,

supreme and wonderful residence for Shambhu, worshipped by the best of

devas. It sparkled greatly and possessed all of Girisha’s signs. Vishvakarma

thus created Shivaloka. It was greatly resplendent and full of great wonders.

It was extraordinary and he did this to satisfy Shiva. In this way, following

customary practices, everything was done. This having been done,

Himachala happily waited for Shambhu’s arrival. O devarshi! I have thus

told you the complete account of what Himalaya did. This brings joy. What

else do you wish to hear?’”’

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Chapter 134-3.3(39) (Devas Arrive)

‘“Narada said, ‘O Vidhatri! O father! O immensely wise one! O

Vishnu’s disciple! I bow down to you. O ocean of compassion! In truth, you

have made us hear about a wonderful account. I now wish to hear about the

conduct of the one who wears the moon on his crest and about his

extremely auspicious marriage. It destroys heaps of sins. When he received

the auspicious patrika, what did Mahadeva do? Make me hear about the

divine account of Shankara, the paramatman.’”’

‘“Brahma replied, ‘O child! O immensely wise one! Hear about

Shankara’s great glory and about what Mahadeva did when he received the

auspicious patrika. Shambhu happily accepted the auspicious patrika.

Pleased in his mind, the lord smiled and honoured them. Following the

norms, he read it and accepted the proposal. Showing a great deal of

respect, he also informed other people. He said, “O sages! You have carried

out the auspicious task properly. I have accepted the proposal of marriage

and you must come to my wedding.” Hearing Shambhu’s words, they were

delighted and prostrated themselves before him. Having circumambulated

him and praising their great good fortune, they returned to their own

abodes. O sage! After this, Shambhu, lord of devas, immediately

remembered you. The lord engages in great pastimes and was following the

customary practices of the world. Praising your great good fortune, you

arrived, full of joy. You lowered your shoulders humbly and prostrated

yourself, joining your hands in salutation. O sage! You repeatedly praised

and worshipped him with exclamations of “Victory”. Praising your good

fortune, you asked for instructions. Pleased in his mind, Shambhu

demonstrated that he was following customary worldly practices. He used

auspicious words of affection to address you, the noble sage. Shiva said, “O

best among sages! Listen lovingly. I am speaking to you because you are

loved by me. You are like the royal crest jewel among all my devotees.

Following your instructions, Devi Parvati undertook great austerities.

Satisfied by her, I granted her the boon that I would become her husband. I

am subservient to my devotees, and I will marry her. The saptarshis have

determined the perfect lagna. O Narada! It will occur seven days from now.

Following the practices of the world, I will arrange for great festivities.” O

son! Hearing the words of Shankara, the paramatman, your mind was

pleased. You bowed before the lord and addressed him in the following

words. Narada said, “It is my view that you follow the vow of being

subservient to your devotees. You have acted properly by granting Parvati

the wish that was in her mind. O lord! Please tell me about a task that is fit

for me to carry out. Knowing that I am your own servant, show me your

compassion. I prostrate myself before you.” O lord among sages!

Addressed by you in this way, Shambhu Shankara, affectionate towards his

devotees, was pleased in his mind and replied lovingly to you. Shiva said,

“O sage! Follow my words and invited Vishnu and the other devas, the

sages, siddhas and everyone else. Full of enthusiasm, let them all come, full

of radiance. Showing respect to my words and out of love, let them come

with their wives, sons and companions. O sage! Those who do not come to

the great festival of marriage, devas and others, are not my own and can be

disregarded.” Dear to Shankara, you accepted Isha’s command. O sage! You

left quickly, so as to invite everyone. O supreme sage! O Narada! You

swiftly carried out your duty as a messenger and returned to Shambhu’s

presence, waiting for his command. Shiva remained there, eagerly waiting

for everyone to arrive. In every direction, his own ganas celebrated the

festival with singing and dancing.’”’

‘“‘At this time, attiring himself in excellent garments, Achyuta quickly

arrived in Kailasa, along with his own attendants. Along with his wife and

followers, he happily prostrated himself before Shiva, full of devotion.

Having obtained his permission, pleased in his mind, he remained there, in

an excellent residence. With my own companions, I also came to Kailasa

quickly, happy. Along with my companions, I joyfully prostrated myself

before the lord and remained there. Indra and the other guardians of the

world arrived, along with their companions. All of them were ornamented

and arrived for the festival, accompanied by their wives. The sages, nagas,

siddhas and minor divinities arrived. Others who had been invited came for

the festivities. Rejoicing, Maheshvara separately honoured and welcomed

all those who had come, immortals and others. There were extremely great

and wonderful festivities in Kailasa. As is appropriate, the celestial women

danced. O sage! At this time, Vishnu and the others who had come desired

to arrange everything for Shambhu’s wedding procession. All of us were

like instruments and followed Shiva’s command. All of us served Shiva and

carried out his tasks. Delighted, the seven Matrikas carried out the

appropriate tasks for dressing Shiva. O best among sages! He possesses

natural garments and ornaments. Following his wishes, they became

extremely radiant. Approaching him, the moon took the place of a crown.

His beautiful third eye became the auspicious tilaka mark. O sage! Two

serpents came to assume the form of his earrings and these earrings were

studded with many gems. The serpents that were on his other limbs became

ornaments on those limbs. They were extremely beautiful and were studded

with many gems. The ash on his limbs turned into sandalwood paste. The

hide of the elephant became a beautiful and divine girdle. All of these

assumed such handsome forms. It is impossible for words to describe them.

Ishvara himself possessed every kind of prosperity. All the gods, danavas,

nagas, birds, apsaras and maharshis approached Shiva and joyfully

proclaimed that the great festivities had started. All of them said, “Go! O

Mahadeva! O Maheshvara! Leave for the marriage with Girija Mahadevi.

Show us your compassion.” Vishnu possessed vijnana. Pleased in his mind,

he devotedly prostrated himself before Shankara. Using appropriate words,

he proposed. Vishnu said, “O lord of devas! O Mahadeva! O one who is

affectionate towards those who seek refuge! You carry out tasks for your

own devotees. O lord! Please listen to what I have to say. O Shambhu! O

Shankara! You should carry out your marriage with the daughter of the lord

of the mountains in accordance with the norms laid down in the grihya

sutras. O Hara! You should perform your marriage following those rules.

They will then become extremely famous in the worlds. Following the

dharma of the lineage, construct a pavilion and carry out a nandimukha

ceremony.1014 O lord! If you lovingly do this, you will establish your own

fame in the world.” Shambhu Parameshvara was thus addressed by Vishnu.

Devoted to the customary practices of the world, he performed all those

rites. Given the right by him, I, lovingly and affectionately, performed all

the appropriate rites. I was aided by the sages—Kashyapa, Atri, Vasishtha,

Goutama, the guru Bhaguri, Kanva, Brihaspati, Shakti, Jamadagni,

Parashara, Markandeya, Shilapaka, Arunapala, Akritashrama, Agastya,

Chyavana, Garga, the great sage Shilada, Dadhichi, Upamanyu, Bharadvaja,

Akritavrana, Pippalada, Kushika, Koutsa and Vyasa, along with his

disciples. There were many others who had come to Shiva’s presence.

Following what I said, they performed the appropriate rites. All of them

were accomplished in the Vedas and the Vedangas and knew about the rites

spoken about in the Vedas. To protect Mahesha, they performed all the

auspicious rites. Many hymns were recited from the Rig Veda, Yajur Veda

and Sama Veda. All the rishis happily undertook many other auspicious

rites. Instructed by Shambu and me, they lovingly worshipped the planets.

The gods were worshipped in the pavilion, so that all impediments might be

pacified. Shiva was greatly satisfied that everything had been performed in

the proper way, following customary rites and the rites of the Vedas. Happy,

he bowed down to the brahmanas.’”’

‘“‘Sarveshvara then placed the brahmanas and devas at the front.

Rejoicing, he left Kailasa, the excellent mountain. Once outside Mount

Kailasa, along with devas and brahmanas, the lord happily stopped,

accepting many kinds of offerings. Devas and others undertook great

festivities there. To satisfy Mahesha, there was singing and dancing and the

playing of musical instruments.’”’

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Chapter 135-3.3(40) (The Marriage Procession)

‘“Brahma said, ‘Shambhu summoned Nandi and all the other ganas. He

happily told them to go with him. Shiva said, “With me, you will go to the

mountain’s city. Let a few ganas remain here and undertake great festivities

here.” Thus instructed, the leaders of ganas cheerfully emerged, taking their

forces with them. I will tell you a little bit about this. Along with Shiva,

Shankhakarna, leader of ganas, left for Himachala’s city with one crore

ganas. In those great festivities, Kekaraksha took ten crore ganas. Vikrita,

leader of ganas, took eight crore ganas. Vishakha, leader of ganas, took

four crore ganas. Parijata, bull among ganas, took nine crores. The

handsome Sarvantaka and Vikritanana took sixty crores each. Dundubha,

leader of ganas, had eight crore ganas. The lord of ganas, known as

Kapala, had five crores. O sage! The brave Sandaraka had six crore ganas.

Kanduka and Kundaka had one crore each. Vishtambha, leader of ganas,

had eight crore ganas. Pippala, leader of ganas, happily advanced with one

thousand crores. O supreme sage! The brave Sandanaka, leader of ganas,

had the same number. Aveshana, leader of ganas, had eight crores.

Mahakesha, leader of ganas, advanced with one thousand crores. O sage!

Kunda had twelve crores and so did Parvataka. The brave Chandratapana

advanced with eight crores. Kala, Kalaka and Mahakala, leaders of ganas,

had one hundred crores each. The one named Agnika had one crore.

Agnimukha, leader of ganas, advanced with one crore ganas.

Adityamurdha and Ghanavaha had one crore each. Sannaha and Kumuda,

leaders of ganas, had one hundred crores each. Amogha and Kokila, leader

of ganas, had one hundred crores each. Sumantra, leader of ganas,

advanced with one crore ganas. Kakapadodara and Santanaka1015 had six

crores each. Mahabala, Madhupinga and Kokila each had nine crores. Nila

had ninety crores and so did Purnabhadra. Chaturvakra had seven crores

and Karana had twenty crores. Ahiromaka, leader of ganas, advanced with

ninety crores. O Narada! Yajvasha, Shatamanyu and Meghamanyu, all

leaders of ganas, separately advanced with one crore each.

Kashthangushtha, leader of ganas, had sixty-four crores. Virupaksha,

Sukesha, Vrishabha and Sanatana had the same number. There were

Talaketu, Shadasya, Chanchasya, Sanatana, Samvartaka, Chaitra and the

lord Lakulisha. O sage! There were also Lokantaka, Diptatma and

Daityantaka. The divinity Bhringiriti, the handsome Devadevapriya, Ashani

and Bhanuka had sixty-four crores each. Along with Shiva, observing

festivities, they went for Shiva’s marriage. There were one thousand crore

bhutas and three crore pramathas. Virabhadra had sixty-four crores and

Romajana had three crores. In the great festivities connected with Shankara,

Nandi and the other leaders of ganas advanced, surrounded by crores and

crores, thousands, hundreds and twenties. Kshetrapala and Bhairava were

surrounded by crores and crores of ganas. They happily advanced for the

great festivities connected with Shankara’s marriage. There were other

innumerable leaders of ganas, immensely strong. Greatly rejoicing and full

of enthusiasm, they joined the great festivities connected with Shankara. All

of them had thousands of arms and wore matted hair and crowns. They

were marked with the lines of the moon. They were blue in the throat and

three-eyed. All of them wore rudraksha beads as ornaments and smeared

their bodies with bhasma. They were ornamented with necklaces, earrings,

bracelets and crowns. They resembled Brahma, Vishnu and Indra and

possessed anima and the other qualities. Those lords of ganas shone like

crores of suns. Some roamed around on earth. Others roamed around in the

nether regions. O sage! Some roamed around in the sky. Others roamed

around in the seven heavens. O devarshi! What is the need to speak a lot?

They resided in all the worlds. Rejoicing, all Shambhu’s ganas joined the

festivities connected with Shankara.’”’

‘“‘In this way, with devas, ganas and others, the lord Shankara advanced

towards Himalaya’s city for his marriage. Along with the gods and others,

Sarvesha advanced for the sake of the marriage. At that time, something

extraordinary occurred. O lord among sages! Hear about it. Rudra’s sister,

Chandi, arrived there. She was extremely happy but caused terror to others.

She was astride a seat made out of a preta and she wore snakes as

ornaments. She was extremely radiant and there was a golden pot1016 on her

head. She was with her own attendants. Her face blazed and her eyes

blazed. The extremely strong one generated delight and excited curiosity. O

sage! There were crores and crores of bhutas and ganas there, divine and

malformed. Along with these innumerable ones of different types, she was

radiant. The fierce Chandi, malformed in face, advanced in front. She

generated curiosity and joy. She could cause happiness and calamities.

Chandi placed all Rudra’s ganas behind her. They numbered eleven crores.

They were fierce and loved by Rudra. There was the sound of damarus

being played and this pervaded the three worlds. There was the tumultuous

sound of kettledrums and the blaring of conch shells. Drums were sounded

and there was a tumultuous noise. This brought everything auspicious to the

world and destroyed anything that was inauspicious. O sage! All the eager

devas, all the siddhas and the guardians of the world were behind the ganas.

Ramesha advanced in the middle, astride his seat on Garuda. O sage! A

great and sparkling umbrella was held aloft his head. He was surrounded by

his own companions, who fanned him with whisks. All his attendants were

with him, attired properly in their respective garments. As I advanced, I was

radiant along the route. With me, the Vedas, the sacred texts, the Puranas

and the agama texts assumed personified form. Sanaka and the other great

siddhas, my sons, the Prajapatis and my family was with me, intent on

serving Shiva. Shakra was astride the elephant, Airavata, amidst his own

soldiers. There were shakinis, yatudhanas, vetalas, brahma-rakshasas,

bhutas, pretas and other pramathas.1017 There were the supreme

gandharvas, Tumburu, Narada,1018 Haha, Huhu and others. Kinnaras

advanced, delightedly playing on musical instruments. There were all the

mothers of the world and all the divine maidens. There were Gayatri,

Savitri, Lakshmi and all the divine women. There were other wives of

devas and mothers of the world. Full of joy, all of them advanced for

Shankara’s marriage. Mahadeva is devoted to dharma, and he was astride a

bull. This bull was as pure as crystal and was beautiful all over. In the Vedas

and the sacred texts, siddhas and maharshis speak of this bull as Dharma.

As he1019 was served by devas and rishis and advanced, he was resplendent.

Mahesha was ornamented in many kinds of ways and was radiant, along

with all these successful maharshis. Accepting Mount Himalaya’s

invitation, he was going to his residence to accept Shivaa’s hand. Such was

Shambhu’s conduct as he advanced for the supreme festivities. O Narada!

Now hear about the virtuous incident that occurred in Himalaya’s city.’”’

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Chapter 136-3.3(41) (Description of the Pavilion)

‘“Brahma said, ‘Hari consulted with Shankara and obtained his

instructions. O sage! He first sent you to the mountain’s residence. Urged

by Hari, you, Narada, lovingly prostrated yourself before Sarvesha and then

went on ahead, to Himachala’s house. O sage! Having gone there, you saw

your own artificial image, created by Vishvakarma. You were ashamed and

surprised. O great sage! Tired of looking at your own artificial image, you

started to look at the other things created by Vishvakarma. You entered

Himachala’s pavilion, studded with jewels. It was adorned with golden pots

and many plantain trees. It has one thousand pillars and was wonderful and

extremely amazing. O sage! On seeing the altar, you were filled with

surprise. So amazed were you that your intelligence was confused and the

jnana in your mind was destroyed. O sage Narada! You spoke to the lord of

mountains. “O lord of mountains! Please tell me. Has Mahadeva, astride the

bull, surrounded by the ganas and with the divinity Vishnu leading the way,

already arrived? Have all the maharshis, siddhas and minor divinities also

arrived for the marriage?” Full of surprise in your mind, you spoke these

words. O sage! Hearing them, Mount Himalaya told you the truth.

Himalaya replied, “O Narada! O immensely wise one! Shiva has still not

arrived for the marriage with Parvati. Nor have the companions who will

come with the groom. O Narada! Use your intelligence to understand that

these are images created by Vishvakarma. O devarshi! Give up your

wonder and get a grip on yourself. Remember Shiva. Show me your

compassion and happily eat and rest. Along with Mainaka and the other

mountains, then go to Shankara’s presence. O immensely intelligent one!

Along with these mountains, go and entreat Shiva. His lotus feet are

worshipped by large numbers of maharshis, gods and asuras. Along with

the devas, bring him here quickly.” You agreed and swiftly did what he

said. You ate and did everything else that needed to be done. Then, with the

sons of the mountain, you went to the great-minded Shiva’s presence.’”’

‘“‘You saw Mahadeva, surrounded by devas and others. You prostrated

yourself and so did the devoted and blazing mountains. O sage! I, Vishnu,

all the devas, along with Vasava and all of Rudra’s followers questioned

you. Seeing the mountains, our minds were filled with suspicion. Mainaka,

Sahya, Meru and the others were adorned in many kinds of ornaments. The

devas said, “O Narada! O immensely wise one! We are surprised to see you.

Did Himalaya treat you well? Tell us in detail. Why have these excellent

mountains come here? Mainaka, Sahya, Meru and the others are extremely

powerful and are bedecked with ornaments. O Narada! Does the mountain

wish to really bestow his daughter on Bhava? O son! Please tell us what is

happening now in Himalaya’s residence. We, the residents of heaven, have

doubts in our minds. O one excellent in vows! That is the reason we are

asking you. Please tell us and remove our doubts.” You heard the words

spoken by Vishnu and the other residents of heaven. O sage! You had been

amazed by Tvashtri’s1020 maya and you now spoke to them. O sage! You

took me and Vishnu aside and spoke to us in these words. There was also

Shachi’s consort, the lord of all the gods. Earlier, he had severed the wings

of the mountains. Narada said, “To confuse the residents of heaven,

Tvashtri has created distorted and artificial images. Though created with

love, he desires to bemuse all the gods. O Shachi’s consort! Have you

forgotten everything? Earlier, you confused them and acted like a

destroyer.1021 There is no doubt that the great-souled mountain wishes to

defeat you in his house in this way. I was confused by my radiant image. In

that way, Vishnu, Brahma and Shakra have also been created. O lord of

devas! What is the need to speak a lot? All the large number of devas have

been artificially sketched out. Not a single one has been left out. This has

especially been done to bemuse all devas. These artificial images have been

constructed using maya and are meant to laugh at us.” Hearing these words,

Indra of the devas was filled with fear and trembled from head to foot. He

immediately spoke to Vishnu Hari. Indra of the devas said, “O lord of

devas! O Rama’s consort! Using this deception, Tvashtri will kill me. He is

tormented by grief on account of his son.”1022 Hearing his words, Janardana,

lord of devas, laughed. He comforted Shakra with the following words.

Vishnu said, “O Shachi’s consort! You have earlier been confused by your

former enemies, the nivatakavachas.1023 They possessed the strength of their

great knowledge. O Vasava! Following my command, you sliced off the

wings of Mount Himalaya and all the other mountains. Remembering that,

let the mountains now show us their maya. Those foolish ones wish to

vanquish us. But the immortals should not be afraid. Shankara is

affectionate towards his devotees, and he is Ishvara for all of us. O Shakra!

There is no doubt that he will ensure all is well.” He spoke in this way to

Shakra, whose mind was agitated. Girisha was following the customary

practices of the world. Thus, at the time, he spoke to Hari. Ishvara said, “O

Hari! O lord of gods! What is this that you are conversing with each other

about?” O sage! Having said this, Mahesha replied to you. “O Narada!

Please state what the great mountain really said. You should tell us

everything that happened, not hiding anything. Does he want to bestow the

daughter of the mountain or does he not? Answer that quickly. Having gone

there, what did you see and do? O son! Tell us everything.” O sage! Seeing

the divinity and addressed in this way by Shambhu, you revealed all the

mysterious things you had seen in the pavilion. Narada replied, “O lord of

devas! O Mahadeva! Listen to my auspicious words. O lord! There is no

impediment of any kind to the marriage. The lord of mountains will

certainly bestow his daughter on you. There is no doubt that these

mountains have come here to take you there. However, to bemuse the

immortals, a wonderful maya has been created. O omniscient one! It excites

curiosity but does not lead to any impediment. O lord! Following his

command, Vishvakarma, who possesses great maya, has constructed a

wonderful pavilion in his house. It is full of marvellous things. To cause

confusion, all the devas have been created there. On seeing that, I was

amazed and confused by the maya.” O son! The lord was intent on

following the customary practices of the world. Hearing these words,

Shambhu was filled with delight. He laughed and spoke to all the gods.

Ishvara said, “Mount Himachala wishes to bestow his daughter on me.

Therefore, what do I have to do with this maya? O Vishnu! Please tell me

the truth about this. O Brahma! O Shakra! O sages! O gods! Tell me the

truth. Since the mountain is going to bestow his daughter, what do I have to

do with this maya? Those who are learned and know about good policy say

that the objective must be accomplished through whatever means.

Therefore, with Vishnu leading the way, we must proceed swiftly and

accomplish the task.” In this way, Shambhu, lord of gods, conversed. He

was overcome by Smara and behaved like an ordinary man who has

succumbed. At Shambhu’s command, Vishnu and the other gods and the

great-souled rishis overcame their confusion and delusion. O sage! Placing

you and the mountains at the front, they proceeded. They were amazed to

see the extremely wonderful residence of Mount Himalaya. Vishnu and the

others happily arrived, along with their own companions. Having arrived in

Himachala’s city, Hara rejoiced.’”’

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Chapter 137-3.3(42) (Meeting between the

Divinity and the Mountain)

‘“Brahma said, ‘The lord of mountains heard that Girisha, who can go

everywhere, had arrived on the outskirts of his city. Himalaya was delighted

at Isha’s arrival. To welcome Ishvara, he collected various objects. The

mountain sent all the brahmanas with these. Full of devotion, he himself

went to see Ishvara, whom he loved more than his own life. The mountain’s

mind was full of faith, and he happily praised his own good fortune. Seeing

the army of devas, Himalaya was amazed. He advanced in front of him,

thinking himself to be blessed. Seeing his great army, devas were also filled

with great wonder. Devas and mountains were both delighted with each

other. O sage! There was a great army of mountains and another of devas.

When they met, they were as radiant as the western and eastern ocean.

When devas and mountains met each other, both sides thought that they had

accomplished their objective and were filled with great joy. Seeing Ishvara

in front of him, Himalaya prostrated himself. All the mountains and

brahmanas prostrated themselves before Sadashiva. Astride his bull, he was

pleased. He was adorned with many kinds of ornaments. The radiance of

his divine form illuminated the directions. In an extremely delicate silken

garment, his body was radiant. His bejewelled crown shone. His smile

spread pure radiance. The serpents had become radiant ornaments on his

limbs. His divine form was resplendent and the immortals and lords among

gods fanned him with whisks. Achyuta stood on the lord’s left and Daksha’s

father stood on the lord’s right. Indra stood behind him and the various gods

were along his sides. The gods praised the one who brought welfare to the

worlds in various ways. He was Sarvesha, the one who bestows boons. He

was the brahman but had himself assumed a body. He was saguna and

nirguna. Showing compassion, he was subservient to his devotees. He was

beyond Purusha and Prakriti. He was existence, consciousness and bliss.’”’

‘“‘The mountain saw Hari Achyuta to the right of the lord.1024 He was

astride Vinata’s son1025 and was bedecked in many ornaments. O sage! He

saw me to the left of the lord. I was four-faced and surrounded by my own

companions, was radiant. He saw these two lords among gods, always dear

to Shiva. The lord of mountains and his companions lovingly prostrated

themselves. The supreme lord of mountains also saw the extremely radiant

devas and others behind Shiva and along the sides. He prostrated himself.

Following Shiva’s command, the mountain returned to his own city. Hari

and all the sages and immortals followed him. Along with the lord, all the

sages and gods went to the mountain’s city. O Narada! They rejoiced and

praised it in many kinds of ways. Himalaya instated devas and others on the

beautiful summit that had been created. He then went to the place where the

altar had been erected, following the norms. He had special quadrangles

constructed, with gates. He bathed, donated gifts and checked that

everything was in order. Himalaya, king of mountains sent his own sons to

Shiva, along with Vishnu and everyone else. With great festivities, he

wished to ensure that the rites for receiving the groom were performed.

Along with all his relatives, the king of mountains was extremely happy.

The sons of the mountain and their relatives went and prostrated

themselves, informing him about the request of the lord of the mountains.

Obtaining his permission, the sons of the mountain returned to their own

residence. They happily informed the king of mountains that the marriage

party was coming. O sage! On hearing about the mountain’s request, Vishnu

and the others, along with Ishvara, were filled with joy and rejoiced greatly.

The large number of gods and sages attired themselves properly. Along with

the lord, they got ready to leave for the residence of the king of mountains.

Meanwhile, Mena desired to see Shiva. O sage! She used you, supreme

among sages, to invite the lord. O sage! Dispatched by the lord, you went

there. You desired to fulfil the desire that was in Shiva’s mind. O sage!

Mena was amazed in her mind. She prostrated herself before you and

spoke. She said that she wished to see the lord Shankara’s form, the one that

destroys pride.’”’

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Chapter 138-3.3(43) (Shiva’s Wonderful Pastimes)

‘“‘Mena said, “O sage! I will first see Girija’s husband. What is

Shiva’s form, for which, she performed those excellent austerities?”’”’

‘“Brahma said, ‘O sage! She lacked jnana. Therefore, along with you,

she immediately went to the terrace.1026 Shiva got to know that there was

ahamkara in her mind. The lord engages in wonderful pastimes. O son!

Therefore, he spoke to Vishnu and me. Shiva said, “O sons! Taking devas

with you, each of you go separately to the mountain’s gate. Follow my

instruction. I will follow later.” Hearing this, Hari, along with me,

summoned all the gods and told them about this. Full of enthusiasm, they

immediately departed. O sage! Vishveshvara made Mena remain on the top

of the house, accompanied by you, so that she could see this and be

bewildered in her mind. O sage! At the time, Mena saw the extremely

auspicious army. Having seen it, she was generally delighted. The

handsome and extremely fortunate gandharvas arrived first. They were

attired in excellent and sparkling garments and wore many kinds of

ornaments. They had many mounts and played on many kinds of musical

instruments. There were colourful flags, and they were accompanied by

large numbers of apsaras. She saw the supreme lord of the Vasus there.

Mena was delighted and exclaimed, “This must be Shiva.” O supreme

among rishis! You told her, “These are Shiva’s attendants. This is not Shiva,

Shivaa’s husband.” Hearing this, Mena began to think, “Someone superior

to this! What will such a superior person look like?” Meanwhile, she saw

Manigriva1027 and the other yakshas. Their radiance was double that of the

Vasus. She saw their radiant lord, Manigriva. Delighted, Mena said, “This

must be Rudra, Shivaa’s husband.” You replied to the mountain’s wife,

“This is not Rudra, Shivaa’s husband. He is Shiva’s servant.” Meanwhile,

Vahni arrived, with a radiance that was twice that of the yakshas. Seeing

him, she said, “This must be Rudra, Girija’s husband.” But you told her that

this wasn’t he. Meanwhile, Yama arrived, with twice the radiance. Seeing

him, Mena was delighted and said, “This must be Rudra.” You told her this

wasn’t he. Nirriti, the auspicious lord of the punyajanas, arrived, with

double the radiance. Seeing him, the delighted Mena said, “This must be

Rudra.” You told her that this wasn’t he. Varuna arrived, with double the

radiance. Seeing him, she said, “This must be Rudra, Girija’s husband.” But

you told her that this wasn’t he. At that time, Vayu arrived, with double the

radiance. Seeing him, the delighted Mena said, “This must be Rudra.” But

you told her that this wasn’t he. Dhanada, the resplendent lord of guhyakas,

arrived, with double the radiance. Seeing him, the delighted Mena said,

“This must be Rudra.” You told her that this wasn’t he. Ishana arrived, with

double the radiance. Seeing him, she said, “This must be Rudra, Girija’s

husband.” You told her that this wasn’t he. At that time, Indra arrived, with

double the radiance. He was the lord of all the immortals. The lord of devas

had many divine aspects. Seeing him, Menaka said, “This must be

Shankara.” You told her, “This is Shakra, lord of gods. This isn’t he.” At

that time, Chandra arrived, with double the radiance. Seeing him, she said,

“This must be Rudra.” But you told her that this wasn’t he. At that time,

Surya arrived, with double the radiance. Seeing him, she said, “This must

be he.” But you told her that this wasn’t he. Then Bhrigu and the other lords

among sages arrived. All of them were masses of energy and were with

large numbers of disciples. On seeing Vagisha1028 in their midst, Menaka

said, “This must be Rudra, Girija’s husband.” But you told her that this

wasn’t he. At that time, the splendid Brahma arrived, with a mass of energy.

He was being praised by the rishis and by his noble sons and was like

dharma personified. O sage! On seeing him, Mena was filled with great joy

and said, “This must be Shivaa’s husband.” But you told her that this wasn’t

he. At that time, the divinity Vishnu arrived there. He was splendid all over.

He was handsome and four-armed and possessed a dark blue complexion,

resembling clouds. His charm was like that of one crore Kandarpas

gathered together. He was attired in yellow garments. He was his own ruler,

and his eyes were like the petals of lotuses. He was serene and his mount

was the supreme Indra among birds. He possessed a conch shell and the

other signs. He was adorned with a crown and other ornaments. The

srivatsa mark was on his chest. Lakshmi’s lord possessed a splendour that

could not be measured. On seeing him, her eyes were dazzled. Filled with

great joy, she said, “This must be Shivaa’s husband. There can be no doubt

that this is Shiva.” Hearing Menaka’s words, you toyed with her and

replied, “This isn’t Shivaa’s husband. This is Keshava Hari. Shankara is the

lord of every task. This one is loved by him and obtains his rights because

of that. Know that Shiva, Parvati’s husband, is a groom who is superior. O

Mena! I am incapable of describing his radiance. He is the lord of the entire

universe. He is Sarveshvara and rules himself.” Hearing these words, Mena

thought that her extremely auspicious daughter was extremely fortunate and

would bring great prosperity and happiness to three lineages.1029 Her mind

was filled with joy and when she spoke, her face was full of pleasure. She

repeatedly described herself as greatly fortunate. Mena said, “As a result of

Parvati’s birth, I have now become blessed in every possible way. The lord

of mountains has been blessed now. Everything connected with me is

blessed. I have seen devas and leaders who are exceedingly radiant. The

person who will be her husband is a lord over all of them. Even if I try for

one hundred years, how can I have the capacity to describe her good

fortune? Though I have not seen him yet, he is the lord over all these.” With

her mind full of love and assurance, Mena spoke in this way.’”’

‘“‘At that time, the lord Rudra, who does extraordinary things, arrived. O

son! His own ganas were extraordinary and robbed Mena of her pride. He

showed himself in his own form, without any maya. He was devoid of

attachment and indifferent. O sage! O Narada! On seeing him arrive, you

showed Mena Shivaa’s husband and spoke to her with a great deal of

affection. Narada said, “O beautiful one! Look. This is Shankara himself.

He is the one for whose sake Shivaa tormented herself through austerities in

the great and desolate forest.” Thus addressed, full of joy, Mena happily

looked at the lord. Ishana’s form was extraordinary and those who followed

him were even more extraordinary. Rudra’s greatly extraordinary army

arrived at the same time. There were bhutas, pretas and others and many

kinds of ganas. Some were in the form of winds. Others had harsh tones

and held flags. Some had crooked mouths, others were disfigured. Some

were cruel, with beards. Some were lame, others did not have eyes. Some

held staffs and nooses. Others held clubs in their hands. Some rode

backwards on their mounts. Others blew on horns. Some played on

damarus, others played on gomukhas.1030 Some had no faces, others had

malformed faces. Some ganas had many faces. Some had no hands, others

had malformed hands. Some ganas had many hands. Some had no eyes,

others had many eyes. Some had no heads, others had malformed heads.

Some had no ears, others had many ears. The ganas were attired in many

kinds of garb. In this way, there were many powerful ganas, with

malformed figures. O son! Their number was innumerable, and they were

extremely valiant and awful. O sage! You used your finger to point out

Rudra’s ganas to her. “O one with a beautiful face! Look at Hara’s servants

and at Hara.” O sage! On seeing the innumerable ganas, bhutas, pretas and

others, Menaka was immediately filled with great fear. Shankara was in

their midst. He was nirguna, but superior to those who possessed gunas. He

was astride a bull. He possessed five faces and three eyes, and his body was

smeared with ashes. He had matted hair and the crescent moon was on his

forehead. He possessed ten hands and held a skull. His upper garment was

the hide of a tiger. The supreme Pinaka was in one hand. He wielded a

trident, and his eyes were malformed. His figure was malformed. His

garment was an elephant’s hide. On seeing him, Shivaa’s mother was

terrified. She was stunned and started to tremble. She was confused and

agitated. You used your finger to point him out and told her, “This is

Shiva.” As soon as she heard your words, she became like a creeper struck

down by the wind. Full of grief, the virtuous Mena immediately fell down

on the ground. “What is this disfigured form that I have seen? I have been

deceived by a wicked planet.” Having said this, Menaka immediately lost

her senses. Her friends tended to her and made many kinds of attempts to

revive her. Gradually, Mena, loved by the lord of mountains, regained her

senses.’”’

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Chapter 139-3.3(44) (Mena Gains Her Senses)

‘“Brahma said, ‘Mena, the virtuous lady loved by the mountain, got her

senses back. Agitated, she lamented and reprimanded everyone. Initially,

she repeatedly reprimanded her sons. Then she addressed her daughter in

harsh words. Mena said, “O sage! Earlier, you said that Shivaa would marry

Shiva. After that, you engaged Himalaya in performing rites of worship.

The fruits can truly be seen now. But they are perverse and harmful. O sage!

O evil-minded one! Since I have been deceived by you in every possible

way, I am an inferior person. She then tormented herself through austerities

that are difficult for even sages to follow. The fruits obtained as a result of

that can be seen here and they bring misery. What will I do? Where will I

go? Who will dispel my misery? My lineage has been destroyed. My life is

harmful. Where are those divine rishis? I will tear out their beards. Where is

that cunning woman who came here on her own, pretending to be an ascetic

wife? Whose crime has led to everything being destroyed for me?” Saying

this, she looked at her daughter and addressed her in bitter words. “O

daughter! What have you done? This is a wicked act that has brought grief

to me. You have yourself wickedly given away gold and brought a piece of

glass instead. Having given up sandalwood paste, you have smeared

yourself in mud. You have made the swan fly away and have clutched a

crow in your hands. You have flung sanctified water far away and drunk

water from a well. You have cast aside the sun and have carefully collected

a firefly. You have thrown the rice away and are eating the husk. Throwing

away ghee, you are lovingly eating oil from a duck.1031 You have freed

yourself from serving a lion and are serving a jackal instead. You have freed

yourself from learning about the brahman and are listening to wicked songs

instead. There were extremely auspicious ashes from sacrifices at home. O

daughter! But you have flung them far away and have instead accepted

inauspicious ashes from funeral pyres. You have given up supreme devas,

Vishnu and other supreme lords. Instead, wicked in intelligence, you have

performed austerities for such a Shiva. Shame on your intelligence. Shame

on your beauty and conduct. Shame on the person who has instructed you.

Shame on your friends. O daughter! Shame on us, those who have given

you birth. Shame on Narada’s intelligence. Shame on the saptarshis, who

gave us wicked intelligence. Shame on the lineage! Shame on the skill in

performing sacrifices. Shame on everything that you have done. You have

burnt down the house and that is like death to me. Let this king of

mountains not come near me. Let the saptarshis not show me their faces.

What have all of you accomplished together? You have destroyed the

lineage. Why was I not born barren? Why did my foetus not miscarry? Why

did I not die? Why did the daughter not die? Why did rakshasas from the

sky not descend and devour her? I will slice off your head now. What will I

do with the bodies?1032 If I give you up, where will I go? Alas! My life has

been destroyed.” Saying this, Mena fell down on the ground and lost her

senses. Agitated and suffering from grief and anger, she did not go to her

husband. O lord among sages! At that time, there were great

lamentations.’”’

‘“‘One by one, all the gods approached her. O sage! I myself arrived first.

O supreme among rishis! On seeing me, you spoke to her. Narada said,

“You do not know about Shiva’s true handsome form. This is a form he has

assumed in his pastimes. This is not the real Shiva. O one devoted to your

husband! Therefore, give up your anger and gather yourself together. Give

up this stubbornness and do what must be done. Bestow Shivaa on Shiva.”

Hearing your words, Mena addressed you in the following words. “O

wicked one! Get up and go far away. You are worst among those who are

wicked.” When she said this, Indra and all the other devas and guardians of

the world arrived and addressed her in these words. The devas said, “O

Mena! O daughter of the ancestors! Listen cheerfully to our words. He is

the supreme Shiva himself and brings supreme happiness. As a result of

your daughter’s extremely intolerable austerities and because of his

compassion, Shambhu showed himself and bestowed a boon on her. He is

affectionate towards his devotees.” Addressed by the gods in this way,

Mena lamented repeatedly. She said, “My daughter will not be bestowed on

Girisha, who possesses a fierce form. Why are all of you devas engaging in

this deception, so as to render her supreme beauty futile?” O lord among

sages! When she said this, the seven rishis, Vasishtha and others, arrived

there and spoke to her. The saptarshis said, “O daughter of the ancestors! O

one loved by the mountain! We have come here to accomplish a task. In this

connection, how can we possibly have a contrary view? The sight of

Shankara is the greatest gain. He has come to your house with a vessel for

receiving alms.” Though they addressed her in this way, Mena paid no heed

to the words of the sages. Weak in jnana, she angrily replied to the rishis.

Mena said, “I will slay her with weapons, but I will not bestow her on

Shankara. All of you should go far away and should not come near me.”

Saying this, she immediately stopped. But she was agitated and lamented. O

sage! Great sounds of lamentation could be heard there.’”’

‘“‘At this, the agitated Himalaya arrived there. He lovingly tried to kindle

her understanding, speaking to her about true insight. Himalaya said, “O

Mena! Listen to my words now. O beloved! Why are you dejected? So

many people have come to our house, and you are reprimanding them. You

do not know Shankara. You have seen this disfigured form and are agitated.

Shambhu has many forms. I know about Shankara. He is the one who

protects everyone. He is worshipped by those who are themselves

worshipped. He is the one who shows compassion. He is also the one who

chastises. O one whom I love more than my own life! O unblemished one!

Do not be stubborn. Get rid of your misery. O one excellent in vows! Get up

and do the tasks that must be undertaken. Earlier, Shambhu arrived at our

door, assuming a disfigured form. Let me remind you. He indulged in many

pastimes. On seeing his supreme greatness, you and I agreed to bestow our

daughter on him. O queen! O beloved! We have given our pledge and must

fulfil it.” O sage! Her husband, the mountain, said this and stopped. Hearing

these words, Shivaa’s mother, Mena, replied to Himalaya. Mena said, “O

lord! You should listen to my words and act accordingly. Seize our daughter

Parvati and bind her by the throat. Without any hesitation, fling her down.

She will not be given to Hara. O husband! Alternatively, go with our

daughter to the ocean. O lord of mountains! Submerge her there, abandon

her and be happy. O husband! If you give our daughter to the malformed

Rudra, I will certainly give up my own body.” Hearing Mena’s stubborn

words, Parvati herself arrived and addressed her in these charming words.

Parvati said, “O mother! Your intelligence has turned perverse, and it brings

what is inauspicious. You should seek support in dharma. Why are you

giving up dharma? This Rudra has no one else who is superior. He is

himself Ishvara and everything flows from him. Shambhu is beautiful in

form. He bestows happiness. He is described in all the shruti texts. Mahesha

Shankara rules himself and is the lord of all devas. O mother! He has many

forms and is addressed through many names. Hari, Brahma and the others

serve him. The lord is the foundation for everything. He is the creator and

the destroyer. He has no transformations. He is lord of the three divinities.

He is indestructible and eternal. It is for him that all the devas have come

here, as servants. They are engaged in festivities at your gate. What can be

greater happiness than that? Get up and make efforts to make your life

successful. Bestow me on Shiva and make your own ashrama1033

successful. O mother! Bestow me on Paramesha Shankara. O mother!

Please accept him. I am humbly requesting you. If you do not bestow me on

him, I will not accept another groom. How can a jackal, which deceives

others, receive a share meant for a lion? O mother! In thoughts, words and

deeds and through what I have heard, I have myself chosen Hara. That

being the case, you can do what you wish.” Hearing Shivaa’s words, Mena,

loved by the lord of mountains, lamented a lot. Extremely angry, she

gnashed her teeth and seized her body, beating her with her fists and knees.

Agitated and full of rage, she struck her daughter. O son! O sage! The rishis

and others who were there rescued her from her hands and took her far

away.’”’

‘“‘She repeatedly censured them and her own destiny. She spoke and

made them hear all the wicked words once again. Mena said, “See what I,

Mena, will do to the wicked Parvati, who has been seized by an evil planet.

I will give her virulent poison. I will certainly throw her into a well.

Alternatively, I will use shastras and astras to slice Kali into bits. I will

indeed submerge my own daughter, Parvati in the ocean. Otherwise, I will

cast aside my own body. It will not be otherwise. I will not bestow my

daughter, Durga, on Shambhu, who has a malformed figure. What kind of a

terrible groom has the wicked one obtained? Everyone is laughing at me,

the mountain and the lineage. He has no mother, father or brother. He has

no relatives, or anyone from the same gotra. He possesses neither beauty,

nor cleverness. He does not have a house or anything else. He doesn’t

possess garments or ornaments. There is no one who is his aide. He doesn’t

possess an auspicious mount. He is not young, nor does he have riches. He

has no purity or learning. What kind of a body does he possess? It causes

affliction. What do I see that I should bestow my extremely auspicious

daughter on him?” In this way, Menaka lamented a lot, in many kinds of

ways. O sage! Overwhelmed by grief and sorrow, she wept.’”’

‘“‘After this, I came there and spoke to Menaka, telling her about Shiva’s

excellent tattva, so that her great ignorance might be dispelled. Brahma

said, “O Mena! Listen cheerfully to my auspicious words. If you listen to

this lovingly, your wicked intelligence will be destroyed. Shankara is the

creator, preserver and destroyer of the world. Since you do not know about

his form, why are you suffering from this sorrow? The lord has many names

and forms and engages in many kinds of pastimes. He rules himself and is

the lord over everything. He is the lord of maya and there is no alternative

to him. O Mena! Understand this and bestow Shivaa on Shiva. Give up this

wicked stubbornness and evil ignorance. It destroys all tasks.” Thus

addressed by me, Mena lamented repeatedly. O sage! Without the least bit

of shame, she addressed me in these words. Mena said, “O Brahma! Why

do you wish to render her great and supreme beauty futile? Why don’t you

kill this Shivaa yourself? You should not speak to me about bestowing her

on Shiva. I will not bestow my own daughter, whom I love more than my

own life, on Shiva.” O great sage! When she said this, Sanaka and the other

siddhas arrived there. Extremely affectionately, they addressed her in the

following words. The siddhas said, “He is the supreme Shiva himself, the

one who bestows supreme happiness. Out of compassion towards your

daughter, the lord showed himself to her.” Lamenting repeatedly, Mena

replied, “I will not bestow her on Girisha, who is fierce in form. Why are all

of you siddhas trying to deceive, seeking to render her supreme beauty

futile?” O sage! When I heard her words, I was amazed. All the devas,

siddhas, rishis and humans were surprised. At that time, hearing about her

great and firm stubbornness, Vishnu, loved by Shiva, arrived there and

spoke to her. Vishnu said, “You are the beloved daughter of the ancestors,

born through their mental powers. You possess all the qualities. You are the

wife of Himalaya, directly born in Brahma’s excellent lineage. Your aides

are like him.1034 In this world, you are blessed. What more can I say? You

are the foundation of dharma. How is it that you are giving up dharma?

Can devas, rishis, Brahma or I say anything that is contrary? You should

reflect on this. You do not know about Shiva, who is both nirguna and

saguna. He is both disfigured and handsome. He is served by everyone and

is the objective of the virtuous. He is the one who has created Devi Prakriti

Ishvari, the foundation. On her side, he has also created Purushottama.

Along with them, Brahma and I have forms that are based on gunas. To

ensure the welfare of the worlds, Rudra has himself take an avatara. The

Vedas, devas and everything that is seen in the universe, mobile and

immobile, originated from him. Everything was created from Shankara.

Who can describe his form? Who knows it? Brahma and I cannot reach

him. Everything that can be seen in the universe, from a blade of grass to

Brahma, know that all this is Shiva. There is no need to reflect on this. In

his own pastimes, he has descended in this form that can be seen. He has

come to your door because of the power of Shivaa’s austerities. O

Himalaya’s wife! Therefore, cast aside your grief and serve Shiva. You will

obtain great bliss and all your hardships will be destroyed.” O sage! In this

way, understanding was formed in Menaka’s mind. Instructed by Vishnu,

her mind turned softer. But she did not give up her stubborn view that she

would not bestow her daughter on Hara. Mena did not accept the idea

because she was confounded by Shiva’s maya. Having understood a little,

Mena, loved by the mountain, spoke to Hari. Hearing Vishnu’s beautiful

words, Girija’s mother said, “I will bestow my daughter if his form is

beautiful. Otherwise, even if one crore of different attempts are made, it

will not happen. I have told you about my firm and true words.” Firm in her

vows, Mena spoke these words and was silent. The blessed one was goaded

by Shiva’s wishes, which confound everyone.’”’

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Chapter 140-3.3(45) (Shiva’s Beautiful Form)

‘“Brahma said, ‘O sage! At this time, urged by Vishnu, you quickly

went to Shambhu’s presence, so as to make his inclinations favourable.

Having gone there, to make Rudra understand and wishing to accomplish

the task of devas, you praised him with many kinds of hymns. Hearing

those words, Shambhu was pleased. Displaying his compassion, he

assumed a divine, excellent, wonderful and handsome form. Shambhu’s

beautiful form surpassed that of Manmatha’s and was full of great charm. O

sage! On seeing this, you were greatly delighted. Full of great joy, you

praised him with many kinds of hymns. O sage! You then returned to the

place where Mena and all the others were. O sage! You were full of great

joy and overwhelmed with supreme love. Having gone there, you delighted

Mena, the mountain’s wife, with the following words. Narada said, “O

Mena! O large-eyed one! Behold Shiva’s excellent form. Full of

compassion and out of pity for you, Shiva has created this.” Hearing those

words, Mena, loved by the mountain, was astounded. She saw Shiva’s

supreme form, one that bestowed bliss. It was beautiful in all the limbs and

resembled one crore suns. There were colourful garments, and he was

adorned in many kinds of ornaments. He was greatly pleased and possessed

an excellent smile. He was agreeable and enchanting. He was fair in

complexion and resplendent. He was adorned with the lines of the moon.

All the large number of devas, Vishnu and others cheerfully served him.

The sun held an umbrella over his head and the moon made him radiant. He

was handsome in every possible way. He was adorned with ornaments. It

was impossible to describe the great radiance of his mount. Ganga and

Yamuna fanned him with whisks. In front of him, the eight siddhis

performed an excellent dance. Vishnu, I, Indra and the other immortals

attired ourselves in our respective excellent garments and followed Girisha.

Ganas, with many different forms, exclaimed “Victory”. They were

ornamented and rejoicing greatly, walked in front of Girisha. Extremely

happy, siddhas, minor gods, the extremely delighted sages and all the

others, walked with Shiva. Devas and all the others were full of wonder.

Along with their own ornamented wives, they sang about the supreme

brahman. In front of him, Vishvavasu and others, along with large numbers

of apsaras, sang about Shankara’s supreme fame. O supreme among sages!

In this way, there were many great festivities there and Mahesha reached

the gate of the mountain’s house.’”’

‘“‘O lord among sages! Who is capable of describing the special radiance

of the paramatman then? Seeing him in that form, for a while, Mena

became as still as a picture. O sage! Full of joy, she then spoke these words.

Mena said, “My daughter is blessed. She has tormented herself through

great austerities. Through the powers of those, Mahesha has reached my

house. Earlier, I used intolerable words to criticize Shiva. O Shivaa’s

husband! Please pardon those and be pleased with me now.” In this way,

Mena spoke to and praised the one who wears the moon on his forehead.

The mountain’s beloved joined her hands in salutation and prostrated

herself. She was full of shame. Giving up whatever they wished to be

engaged in, a large number of women gathered there. These residents of the

city emerged outside their homes, wishing to see Shiva. A lady was bathing

and emerged, still holding the powder used for the bath. She was extremely

eager to see Shankara, Girija’s groom. Another was engaged in serving her

husband and, along with her friend, abandoned that task. Full of affection

and eager to see Shambhu, she arrived, still holding the whisk in her hand.

Another was lovingly engaged in feeding a child milk from her breast.

Though the child was still not content, eager to see Shankara, she

abandoned it and came. Another was still tying the cord around her girdle

and came holding it. Yet another came, wearing her garment back to front.

A beloved had sat down to eat his food, but the wife left him and came. She

was full of eagerness and curiosity to see Shiva, the groom. Another wife

held the stick she had used to apply collyrium in her hand. Though she had

applied it to only one eye, she left, to see the groom of the mountain’s

daughter. Another beautiful lady was applying lac dye to her feet. Hearing

the sound, she gave that up and came, eager to see. In this way, the women

abandoned various tasks and their houses and arrived. Beholding

Shankara’s beauty, they were confounded. They were agitated and full of

love, delighted at having seen Shiva. They fixed his image in their hearts

and spoke these words. The women who resided in the city said, “The eyes

of the residents of the city have been rendered successful. Since we have

seen this form, our births have been rendered successful. A person’s birth

and a person’s rites are successful only if he directly sees Shiva, the one

who destroys every sin. Having undertaken austerities for Shiva, Parvati has

accomplished everything. She is blessed and has accomplished every

objective. Shivaa has obtained Shiva as a husband. If Brahma had not

happily united this couple of Shiva and Shivaa, all his efforts would have

been in vain. Since he has united this excellent couple, he has done well.

All the various tasks have all been rendered successful. Without austerities,

it is impossible for men to see Shambhu. Having seen Shankara, all of us

have accomplished our objectives. In ancient times, Lakshmi obtained

Narayana as her husband. In that way, by obtaining Hara, Devi Parvati has

now been adorned. Sarasvati obtained Brahma as her husband. In that way,

by obtaining Hara, Devi Parvati has now been adorned. All of us, men and

women, are supreme and blessed. We have seen Sarvesha Shankara, Girija’s

husband.” Uttering these words, they used sandalwood paste and akshata to

worship Shiva. They lovingly showered him with puffed rice. All the

women who were eagerly waiting with Mena described the fortunes of

Mena and the mountain as exceedingly great. O sage! Hearing such

auspicious words used by the women in their descriptions, the lord, Vishnu

and everyone else rejoiced.’”’

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Chapter 141-3.3(46) (Arrival of the Groom)

‘“Brahma said, ‘Shambhu was pleased in his mind. Along with the

bhutas, his ganas and the gods, he eagerly went to the mountain’s

residence. Mena, loved by the supreme among mountains, went inside the

house, along with the large number of women. To perform nirajana1035 to

Shambhu, the virtuous lady prepared vessels with lights. Along with all the

wives of the rishis, she affectionately arrived at the gate. Mahesha

Shankara, Girija’s groom, arrived there, served by all the gods. On seeing

him, Mena was happy. His complexion was as beautiful as that of a

champaka flower. He only had one face, with three eyes. His face was

pleased, and he seemed to be smiling a little. He was adorned in gold and

jewels. He wore a garland of malati flowers and a blazing bejewelled

crown. He was ornamented with an excellent necklace and beautiful

bracelets and bangles. He was attired in two beautiful and delicate

garments, purified in the fire. They were wonderful, priceless and radiant.

Because of sandalwood paste, aguru, kasturi and kumkuma, his body was

charming. He held a bejewelled mirror in his hand and his eyes shone with

collyrium. He was extremely enchanting, spreading his own radiance

everywhere. He was exceedingly young and beautiful, his limbs adorned

with ornaments. He was best among all those loved by women. His lotus

face resembled one crore moons. He was handsome in all his limbs and his

image surpassed that of one crore Smaras. Mena saw this excellent divinity

standing in front of her residence. Seeing her son-in-law, she forgot her

grief and was filled with joy. She praised her own good fortune, that of

Girija’s and the mountain’s lineage. Mena regarded herself to have been

successful and rejoiced repeatedly. With a delighted face, the virtuous lady

performed the nirajana. After this, Mena happily gazed at her son-in-law.

Remembering what Girija had said, Mena was filled with wonder. Her

delighted face resembling a blossoming lotus, she remembered those words

in her mind. “I can see the beauty of Paramesha as he stands in front of me,

and it is far more than what Parvati told me then. Mahesha’s present great

charm cannot be described in words.” Surprised in this way, Mena entered

her own house again. Some other maidens proclaimed that he was blessed,

some that the mountain’s daughter was blessed. Some said that Durga had

now become Bhagavati. “As far as we know, such a groom has never been

seen.” Other maidens said, “Devi Girija is blessed.” The best among

gandharvas sang and large numbers of apsaras danced. Beholding

Shankara’s form, all the devas were delighted. Many kinds of musical

instruments, with melodious notes, were sounded. Many kinds of artistes

lovingly played on these. Himachala rejoiced and performed all the rites

that must be undertaken at the door. Mena and all the women engaged in

great festivities. Asking about the welfare of the others, she cheerfully went

inside her own residence. With the ganas and immortals, Shiva went to the

place earmarked for him.’”’

‘“‘Meanwhile, the women in the mountain’s inner quarters took Durga

outside the house, so that she might worship the divinity of the lineage.1036

Without blinking, devas happily gazed at her. Her complexion was like that

of blue collyrium, and all her limbs were adorned with ornaments. Ignoring

the steadfast glances of others, her eyes were fixed on the three-eyed one.

As the beautiful one cast a sidelong glance, there was a faint smile on her

happy face. Her beautiful hair was gathered up in a heavy bun that was

decorated with flowers. Along with a dot made out of kasturi, she was

decorated with a dot made out of sindura. There was a radiant and

bejewelled necklace that hung over her breasts. She wore armlets made out

of jewels and also bangles made out of jewels. The shine from her

bejewelled earrings made her beautiful cheeks even more lustrous. She

possessed beautiful teeth and there was the radiance of gems and jewels on

her hands. There was red lac on her lips and her lower lip was like a sweet

bimba fruit. There was a bejewelled mirror in her hand, and she playfully

held a lotus. Her body was smeared with sandalwood paste, aguru, kasturi

and kumkuma. Her feet had the sounds of anklets, and the soles of her feet

were red. On seeing Devi, the origin of the universe and the one from

whom the universe originated, all the gods and others were filled with

devotion and lowered their heads before her and Menaka. The three-eyed

one saw her through the corners of his eye and was delighted. Having seen

Sati’s form, Shiva gave up the anxiety that resulted from separation. With

his eyes fixed on Shivaa, Shiva forgot everything else. As he glanced

joyously at Gouri, all his body hair stood up in joy. Kali went outside the

city and worshipped Ambika, the divinity of the lineage. Along with the

brahmana women, she then entered her father’s beautiful residence. Along

with the gods, Hari and brahmanas, Shankara also happily went to the place

indicated by Himachala. There, everyone happily served Shankara. The lord

of the mountains honoured them with many kinds of riches.’”’

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Chapter 142-3.3(47) (Festivities Inside Himalaya’s

House)

‘“Brahma said, ‘Rejoicing, the supreme mountain used mantras from

the Vedas to enthusiastically have sacred threads prepared for Durga and

Shiva. Requested by Himachala, Vishnu and other devas and sages eagerly

entered the mountain’s residence. They properly performed the rites

mentioned in the shruti texts and the rites followed on earth. Shivaa was

ornamented with ornaments given by Shiva. She was first bathed and then

bedecked with all the ornaments. Her friends and the wives of brahmanas

performed nirajana rites. The one with the beautiful complexion was

radiant in a pair of new garments. The great mountain’s daughter, loved by

Shankara, was resplendent. Her kanchuki1037 was wonderful, supreme and

divine, with many jewels. O sage! When Devi wore that, she became even

more radiant. She wore a divine necklace, studded with gems. Her

extremely expensive bangles were made out of pure gold. The extremely

fortunate one stood there, meditating on Shiva in her mind. The daughter of

the great mountain, the mother of the three worlds, was resplendent. Both

the sides happily engaged in great festivities. Many kinds of pure objects

were donated to brahmanas. Others were given many kinds of great

articles. There were many kinds of festivities and amusement, with singing

and the playing of musical instruments. Vishnu, I, Vidhatri, Shakra and the

immortals and the sages were filled with joy and immensely happy,

participated in all the festivities. Remembering Shiva’s lotus feet, they

devotedly prostrated themselves before Shivaa. Having taken leave from

Mount Himalaya, they returned to their own respective places.’”’

‘“‘Meanwhile, Garga, skilled in the sacred texts of jyotisha, addressed

Himalaya, Indra among mountains, in these words. Garga said, “O

Himachala! O lord of the earth! O lord! For the sake of accepting the hand,

please bring Shambhu, Kali’s lord and husband, to your own home.” The

mountain thus got to know that the right time for bestowing his daughter

had arrived. When Garga told him this, his mind was exceedingly happy.

Rejoicing greatly and desiring to bring Shiva there, the mountain sent

mountains, brahmanas and others. The mountains and brahmanas held

auspicious objects in their hands. In the midst of the festivities, they went to

the spot where the divinity Maheshvara was. At that time, many musical

instruments were played and there were repeated chants of the brahman.

With great enthusiasm, there was singing and dancing. Hearing the sounds

of the musical instruments, all Shankara’s servants, along with devas and

rishis, happily stood up simultaneously. Full of joy in their minds, they

spoke to each other. “Desiring to take Shiva, the mountains have arrived

here. There is no doubt that the time for accepting the hand has arrived. We

think that the time for our great good fortune is imminent. In particular, we

are blessed that we will certainly witness the marriage of Shiva and Shivaa.

This will bring great enjoy and ensure everything auspicious for the world.”

In these ways, those affectionate conversations took place. The ministers of

the Indra among mountains arrived. They went and requested Shiva, Vishnu

and the others, since the right time for bestowing the daughter had arrived

and it was time to go. O sage! Hearing this, all the gods, Vishnu and all the

others, were extremely happy in their minds. Addressed to the mountain,

they uttered words of “Victory”. Desiring to obtain Kali, Shiva was also

extremely happy. However, he kept these wonderful signs hidden in his

mind. The wielder of the trident was extremely delighted. He used all the

auspicious articles to bathe himself, so as to show compassion to the

worlds. He bathed and attired himself in excellent garments. He was

surrounded by all the others. He mounted himself on the shoulders of the

bull and was served by the guardians of the worlds. With the lord in front,

all of them left for the residence of Mount Himalaya. Many musical

instruments were enthusiastically played. Brahmanas sent by Himalaya and

those excellent mountains proceeded ahead of Shambhu, full of joy. A great

umbrella was held aloft his head. Maheshvara was fanned with whisks and

a canopy was held above his head. I, Vishnu, Indra and the guardians of the

world went on ahead, extremely radiant, handsome and brilliant. Conch

shells, kettledrums, patahas, anakas and gomukhas were repeatedly

played.1038 In the great festivities, many musical instruments were played.

All the singers sang supremely auspicious chants. Following many kinds of

tala, all the dancers danced. The radiant Paramesha is the only friend the

universe possesses. He proceeded with them and was served by all the lords

among gods, who happily showered down flowers over him. Worshipped in

this way, Shambhu entered the sacrificial pavilion. While he was still

outside, Parameshvara was praised. The supreme mountains made Mahesha

descend from the bull. Extremely happy, amidst those great festivities, they

took him inside the house. When Ishvara arrived, along with devas and

ganas, Himalaya devotedly prostrated himself before him. He followed the

norms and performed nirajana. Amidst the great festivities, he prostrated

himself before all the gods and sages. He joyfully praised his own good

fortune and honoured them. He offered padya and arghya to Achyuta and

Ishana and took the foremost among devas inside his own residence. In the

middle of the arena, he made all of them, especially Vishnu, me and Isha,

sit on bejeweled thrones. Along with her friends, Mena, the brahmana

women and other women from the city happily performed nirajana. The

learned priest offered madhuparka and other things to the great-souled

Shankara and happily did everything else that was necessary. O sage!

Proposed and urged by me, the priest carried out all the auspicious rites and

extremely delighted, made him enter inside the altar prepared by Himalaya.

The bride, Parvati, was already there, adorned in every kind of ornament.

The slender-limbed one was extremely radiant, seated on the altar. Along

with me and Vishnu, Mahadeva was taken there. Noticing that the

auspicious lagna for bestowing the bride was arriving, Brihaspati and the

other priests were extremely delighted. Garga was seated at the place where

the clock1039 was kept. Until the exact time arrived, Pranava mantra was

chanted. Garga announced that the auspicious moment had arrived. Filling

his cupped hands with akshata, he showered these on Parvati and Shiva.

With a beautiful face, Parvati worshipped Rudra with excellent curds,

akshata, kusha and water. She glanced intently at Shambhu, for whom, she

had earlier performed supreme austerities. Shivaa was extremely happy and

radiant. Shambhu was devoted to following worldly practices. O sage!

Therefore, urged by me, Garga and the sages, he worshipped Shivaa. In this

way, Parvati and Parameshvara, who pervade the universe, worshipped each

other and were resplendent. With all the prosperity of the three worlds in

them, they looked at each other. Lakshmi and the other women performed

special nirajana. After this, the brahmana women and the women from the

city performed nirajana. They looked at Shivaa and Shambhu and were

delighted. There were great festivities.’”’

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Chapter 143-3.3(48) (Bestowing the Bride)

‘“Brahma said, ‘At this time, urged by the acharya Garga, Himalaya,

along with Mena, started the arrangements for bestowing the bride. The

immensely fortunate Mount Himalaya was attired in excellent garments and

ornaments. He and Mena held a golden pot, each on one side. Along with

his own priest, the delighted mountain offered padya and other things to the

groom, accepting him with garments, sandalwood and ornaments. Himalaya

asked the brahmanas to mention the tithi, pronouncing that the time for

bestowal had arrived. Agreeing to this, the excellent brahmanas, all of

whom knew about time, announced the tithi and said that the excellent

moment had arrived.’”’

‘“‘In his heart, Himachala was full of affection towards Shambhu.

Goaded by this, he smiled and spoke to Paresha Shambhu. “O Shambhu!

Please state your own gotra, pravara,1040 lineage, name and the branch of

the Vedas you are associated with it. Please do not delay.” Hearing

Himachala’s words, Shankara immediately turned his face away. Though he

never suffers from sorrow, he was immersed in grief. The best among gods,

sages, noble gandharvas, yakshas and large numbers of siddhas saw that no

reply issued from his mouth. O Narada! At the time, you did something that

should be laughed at. O Narada! You know about the brahman. Your mind

is fixed on Shambhu. But Shiva must have goaded your mind. You picked

up your veena and started to play. The intelligent Indra among mountains,

Vishnu, I and all the devas and sages tried to restrain you. But you were

stubborn. Since this was Shankara’s will, you did not desist. The mountain

said, “Please do not play the veena now.” O devarshi! O learned one!

Though you were restrained in this way, you were stubborn. Remembering

Maheshvara, you replied to the lord of mountains. Narada said, “You are

foolish and do not know anything. Your face is turned excessively

outwards, and you have spoken about Mahesha. You have asked Hara

himself to state his gotra. On this occasion, such words should be laughed

at a lot. O mountain! Vishnu, Brahma and others do not know about his

gotra, lineage and name. What need be said about others? O mountain!

During one of his days, one crore Brahmas are destroyed. Through the

strength of her austerities, Kali saw this Shankara. He is the supreme

brahman and has no form. He is nirguna and is superior to Prakriti. He has

no form and has no transformations. He is the lord of maya. He is greater

than the greatest. He has no gotra, lineage or name. He rules himself and is

affectionate towards his devotees. When he wishes to be saguna, he

assumes many bodies and names. He has an excellent gotra, but he

possesses no gotra. He comes from a noble lineage, but he possesses no

lineage. There is no doubt that he has become your son-in-law now because

of Parvati’s austerities. Through his pleasures and pastimes, all mobile and

immobile objects are deluded. O supreme among mountains! Even a wise

person does not know Shiva. When Mahesha assumed the form of a lingam,

Brahma could not see the head. Vishnu went to the nether regions and was

astounded when he could not see the feet. O best among mountains! What

is the need to speak a lot? Shiva’s maya is impossible to understand. The

three worlds, Hari, Brahma and the others, are subject to it. O Shivaa’s

father! Therefore, you must make efforts to reflect on this properly. You

should not have the least bit of doubt about the groom who has been

chosen.” O sage! You possess jnana and carry out Shiva’s wishes. Having

said this, you spoke again to the Indra among mountains, delighting the

mountain. Narada said, “O son! O great mountain! O Shivaa’s father! Listen

to my words. Hearing them, bestow your daughter, Devi, on Shankara. In

his pastimes, Mahesha assumes a saguna form. Know that nada is his gotra

and lineage. It is true that Shiva is full of nada and nada is full of Shiva.

There is no difference between nada and Shiva. O Indra among mountains!

At the beginning of creation, nada emerged first. In his pastimes, he

assumed the saguna form later. Hence, nada is superior to that form of

Shiva. O Himalaya! Sarveshvara Shankara urged my mind. Goaded by him,

I played on the veena then.” O sage! Hearing your words, Himalaya, the

lord of mountains, was content. Bewilderment vanished from his mind.’”’

‘“‘Vishnu and other gods and the sages also lost their sense of wonder.

All of them praised those words. All those discriminating ones

comprehended Maheshvara’s depth. Amazed and rejoicing greatly, they

spoke to each other. “This entire extensive universe has been created as a

result of his will. He is greater than the greatest. He can alone understand

his form. Sharva rules over his own progress. He can only be approached

through supreme sentiments. He is the lord of the three worlds. We have

seen that now.” Meru and the other excellent mountains were filled with

fear. In one voice, they spoke to Himalaya, lord of the mountains. The

mountains said, “O lord of mountains! Do not budge from the decision you

announced, of bestowing your daughter. Do not destroy your deeds. We are

speaking the truth. There is no need to hesitate about this. Bestow your

daughter on Ishvara.” Himalaya heard the words spoken by his well-

wishers. Urged by Vidhatri, he decided to bestow his daughter on Shiva. “O

Parameshvara! I am bestowing this maiden on you. O lord over everything!

Be pleased and accept her as your wife.” Using the mantra ‘tasmai Rudraya

mahate’,1041 Himalaya bestowed his daughter Parvati, the origin of the three

worlds. The mountain placed Shivaa’s hand on Shiva’s hand. His mind was

delighted, like the wish of crossing over a great ocean being fulfilled.

Parameshvara was pleased. Reciting mantras from the Vedas, Girisha

quickly accepted Girija’s hand, which was like a lotus, in his own hand. O

sage! He touched the ground and chanted, “kamasya kodat”.1042 Shankara

happily read this and showed the world the path to follow. There were great

festivities everywhere, conducive to happiness. Sounds of “Victory” arose

on ground, the firmament and heaven. Delighted, everyone uttered words of

applause and obeisance. The gandharvas happily sang. Large numbers of

apsaras danced. The minds of Himachala’s citizens were delighted. There

were great and exceedingly auspicious festivities. I, Vishnu, Shakra, the

immortals and all the sages were delighted, and our happy faces resembled

lotuses in bloom. Extremely happy, Himachala, supreme among mountains,

bestowed not only his daughter, but appropriate gifts on Shiva. His relatives

devotedly worshipped Shivaa and following the rules, gave Shiva and

Shivaa many kinds of objects. O lord among sages! Himalaya’s mind was

content. For the pleasure of Parvati and Shiva, he gave them many kinds of

objects. He gave him objects for amusement and many kinds of jewels.

There were wonderful jewels and many kinds of vessels. There were one

hundred thousand cows and one hundred harnessed horses. There were one

hundred thousand devoted servant maids and articles and ornaments. O

sage! He gave one hundred thousand each of elephants and chariots that

were inlaid with gold and decorated with jewels. In this way, Himalaya

bestowed his daughter, Girija Shivaa on Shiva Paramesha, in accordance

with the rules. He was successful in his objective. The best among

mountains joined his hands in salutation and using excellent words, used

the madhyandina hymns1043 to happily praise Paramesha. Instructed by him,

the large number of sages, knowledgeable about the Vedas, cheerfully

sprinkled Shivaa’s head with water. Uttering the names of the divinity, they

performed the paryukshana rites.1044 O sage! There were great festivities

and they brought great joy.’”’

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Chapter 144-3.3(49) (Vidhatri’s Delusion)

‘“Brahma said, ‘Following my command, the brahmanas kindled a fire,

offered oblations and placed Parvati on Ishvara’s lap. To the sound of

hymns from Rig Veda, Yajur Veda and Sama Veda, Shiva offered oblations

into the fire. Kali’s brother, known as Mainaka, poured parched grain into

her cupped hands.1045 O son! After this, following the customary practices

of the world, Kali and Shiva happily performed pradakshina of the fire.’”’

‘“‘At the time, Girija’s husband performed a wonderful act. O devarshi!

Hear about it. Out of affection, I will tell you about it. At the time, I was

confounded by Shiva’s maya. I glanced at Devi’s feet and saw her beautiful

toenails, shaped like the crescent moon. O divine sage! As soon as I saw

them, my mind was extremely agitated, and I was overwhelmed by desire.

Deluded by Smara, I repeatedly stared at her limbs. As soon as I looked, my

semen oozed out and fell down on the ground. When the semen oozed out,

I, the grandfather, was ashamed. O sage! I pressed my penis with my feet

and tried to keep this a secret. O Narada! However, Mahadeva got to know

and became exceedingly angry. He instantly wanted to kill Vidhatri, who

had been deluded by Kama. O Narada! There were great lamentations

everywhere. Everyone trembled. The one who preserves the universe was

also filled with fear. O sage! Vishnu and the other immortals sought to

pacify Shambhu. As he got ready to kill, he blazed in rage and energy. The

devas said, “O lord of devas! O one who pervades the universe! O

Paramesha! O Sadashiva! O lord of the universe! O Jagannatha! O one who

is everywhere in the universe! Please be pacified. Your atman is behind all

sentiments. You, Ishvara, are the cause. You are without transformations.

You do not decay. You are eternal. You are without a second. You are

without destruction. You are supreme. You are the beginning, the middle

and the end. I, and everything else, has flowed from you. You are without

decay. You are eternal. You are truth. You are the brahman. You are

consciousness. Those who are firm in their vows and desire emancipation,

serve your lotus feet. Sages worship you and rid themselves of fear and

attachment. You are the brahman. You are complete. You are amrita. You

are devoid of sorrow. You are nirguna and supreme. You are only bliss,

without any anxiety. There is no transformation in your atman. You are the

cause behind the universe, leading to its creation, preservation and

destruction. You are beyond it. You are the lord of atmans. O lord! You are

always impartial. You are one. You are existence and non-existence. You

have no duality. Whether it is gold, or an object fashioned out of gold, there

is no difference in the essential object. In their ignorance, people think that

there is an alternative to you. Therefore, the best counter to this is to

meditate on you, without a form. O Mahesha! As soon as we have seen you,

we have been blessed. O Shambhu! You bestow bliss on people who are

firm in their devotion. Please show us your compassion. You are the

original atman, without an origin. You are beyond Prakriti. You are

Purusha. You are Vishveshvara Jagannatha. You are without transformation.

You are greater than the greatest. O one whose form is the universe! This

Brahma, the grandfather, is your rajas form. O lord! Through your favours,

Purushottama Vishnu is your sattva form. Rudra, the fire of destruction, is

your tamas form. You are the paramatman, beyond the gunas. You are

Sadashiva Mahesha. You are the Maheshvara who pervades everything.

You are manifest. You are Mahat. You are the elements and other things.

You are the tanmatras. You are the senses. O Maheshvara! Your form is

established in the universe. O Mahadeva! O Paresha! O ocean of

compassion! O Shankara! O lord of devas! O divinity! Please show us your

favours. O Purushottama! Please show us your favours. The seven oceans

are your garments. The directions are your mighty arms. O lord! The

firmament is your head. The sky is your navel. The wind is your nose. O

lord! The sun, the moon and the fire are your eyes. The clouds are your hair.

The nakshatras, stars and planets are your ornaments. O lord of devas! How

can I praise you? O lord! You are Parameshvara. O Shankara! You cannot

be approached through words or thoughts. You possess five faces. O Rudra!

You possess fifty crore forms. You are the lord of the three. You are the

greatest. You are the truth in learning. I prostrate myself before you. You

cannot be indicated. You are eternal. Your form blazes like lightning. Your

complexion is like the fire. O divinity! O Shankara! I prostrate myself

before you. I bow down before you. Your radiance resembles that of one

crore lightning flashes. You are extremely beautiful, with eight forms in

eight corners. You have assumed a form and are established in this world. I

prostrate myself before you. I bow down before you.” Hearing their words,

Parameshvara was pleased.’”’

‘“‘Affectionate towards his devotees, he immediately granted Brahma

freedom from fear. O son! At this, all the gods present there, Vishnu and the

others, and the sages smiled and engaged in great festivities. O son! I had

repeatedly pressed down on my semen. This transformed into many drops

that were extremely radiant. Thousands of rishis were born from these and

they were the valakhilyas.1046 They were born from those drops of semen

and blazed in their own energy. O sage! All those rishis presented

themselves there. Full of great joy, they presented themselves before me

and exclaimed, “O father! Father!” O Narada! Goaded by Ishvara’s will,

you spoke angrily to the valakhilyas and firmly rebuked them. Narada said,

“All of you go to Mount Gandhamadana. You should not remain here.

There is no need for you here. O lords among sages! Go there and torment

yourselves through austerities. Become Surya’s disciples. Following Shiva’s

command, I have told you this.” Thus addressed, all the valakhilyas

instantly bent down before Shankara and went to Mount Gandhamadana. O

lord among sages! Because of Vishnu and others and because of what

Paramesha urged the great-souled ones to do, I was able to breathe again

and lost my fear. Sarvesha Shankara is affectionate towards his devotees

and gets every task done. He destroys false pride. Knowing this, I praised

him. “O lord of devas! O Mahadeva! O ocean of compassion! O lord! You

alone are the creator, preserver and destroyer. All mobile and immobile

objects are established because of your will and are like tethered bulls. I

have especially understood this.” Saying this, I joined my hands in

salutation and prostrated myself. Vishnu and the others also praised

Maheshvara. On seeing that I was miserable, purified and bent down, and

hearing Vishnu and the others, Maheshvara was pleased. Pleased in his

mind, he bestowed on me the great boon of freedom from fear. O sage!

Everyone was greatly happy, and I rejoiced.’”’

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Chapter 145-3.3(50) (Amusements)

‘“Brahma said, ‘O Narada! Following Shiva’s command, I and the sages

happily carried out the remaining rites that needed to be carried out for

Shiva and Shivaa’s marriage. Their heads were affectionately sprinkled.

The brahmanas affectionately had Dhruva shown.1047 After this, the

hridayalambhanam rite1048 was conducted. O Indra among brahmanas!

With great enthusiasm, benedictions were read. Following the instructions

of brahmanas, Shambhu applied sindura on Shivaa’s forehead. At that time,

Girija’s complexion was such that it is impossible to describe it. Following

the instructions of brahmanas, both of them sat down on the same seat.

They looked extremely radiant and brought joy in the minds of devotees. O

sage! They were engaged in their wonderful pastimes. Therefore, when they

returned to their own places, they followed the instructions and happily

observed samsrava-prashanam.1049 In this way, Shiva’s marriage was

completed, following all the rules. The lord gave me, Brahma, the creator of

the worlds, a full vessel.1050 Following the norms, Shambhu donated a cow

to the acharya. He happily made great and auspicious donations. He

separately gave each brahmana hundreds of gold pieces. There were crores

of different kinds of jewels and many other objects. All the immortals, other

living beings and mobile and immobile entities were extremely happy and

uttered words of “Victory”. In every direction, there were the sounds of

auspicious songs. The playing of musical instruments enhanced everyone’s

delight. Hari, I, devas, the sages and all the others happily took their leave

from the mountain and returned swiftly to their own respective abodes.’”’

‘“‘In the city of the mountain, the women happily conveyed Shiva and

Shivaa to the excellent chamber where various amusements are carried out.

The women affectionately carried out the various customary practices.

There was great enthusiasm everywhere and it brought joy. The couple,

who brought welfare to people, was taken to the excellent residence.

Amidst the rejoicing, the customary practices were carried out there. When

the couple reached the residence, the women from the city of the Indra

among mountains carried out all the auspicious rites. Uttering sounds of

“Victory”, they untied the knot1051 and carried out the other rites. Their

minds and bodies were delighted, and they smiled and cast sidelong

glances. The excellent women entered the residence and as they gazed at

Parameshvara, they were enchanted and praised their own good fortunes.

He was extremely handsome and charming all over. He was in the prime of

youth and charmed the minds of the ladies. Pleased, he smiled a little and

cast enchanting glances. His garments were fine, and he was radiant,

decorated with many jewels. At the time, sixteen divine women arrived and

with a great deal of respect, saw the couple. They were Sarasvati, Lakshmi,

Savitri, Jahnavi, Aditi, Shachi, Lopamudra, Arundhati, Ahalya, Tulasi,

Svaha, Rohini, Vasundhara, Shatarupa, Samjna and Rati. These were the

divine women. There were several beautiful daughters of devas, nagas and

sages. Who is capable of enumerating the ones who assembled there? A

bejewelled throne was offered to Shiva, and he happily sat on it. One by

one, the goddesses smiled and addressed him in sweet words. Sarasvati

said, “O Mahadeva! You loved Sati more than your own life. You are

delighted that you have got her back now. Look at your beloved’s face,

which has the complexion of the moon. O one who desires! Give up your

torment. O lord of time! Spend your time in Sati’s embrace. Because of my

wish, there will never be any separation in your embrace.” Lakshmi said,

“O lord of devas! Forget your shame and clasp Sati to your bosom. Keep

her there. What is the reason for this shame? You lose your breath of life

without her.” Savitri said, “O Shambhu! Quickly feed Sati and eat yourself.

Do not be dejected. Rinse her mouth lovingly and offer her camphor

wrapped in betel leaves.” Jahnavi said, “Your wife’s hand has the

complexion of gold. Take it. Brush her hair. For a woman, there is no

happiness greater than the good fortune she receives from her husband.”

Aditi said, “O Shiva! O Shambhu! After she has eaten, so that she can rinse

her mouth, lovingly give her water. A love like that of this couple is

extremely rare.” Shachi said, “You lamented because of her. Now clasp

Shivaa to your bosom. Day and night, you wandered around in your

confusion. Why are you now ashamed of your beloved?” Lopamudra said,

“O Shiva! After eating, in the bedchamber, a requisite duty must be

performed for women. Before sleeping, you should give betel leaves to

Shivaa.” Arundhati said, “It is I who persuaded Mena to give Sati to you,

since that wasn’t the wish in her mind. Using many techniques, I made her

understand. You must therefore pleasure yourself with her.” Ahalya said,

“Give up your old age and became exceedingly young. Mena is extremely

tormented in her mind. Let her approve of you.” Tulasi said, “Earlier, you

abandoned Sati and burnt Kama down. O lord! How did you then send

Vasishtha as a messenger now?” Svaha said, “O Mahadeva! Be steady.

These present words are those of women. At that time of marriage, it is the

practice of women from the inner quarters to prattle.” Rohini said, “You are

accomplished in kama shastra. Satisfy Parvati’s desire. You are yourself a

lover. Make the woman who loves you cross over the ocean of desire.”

Vasundhara said, “O one who knows about sentiments! You know the

sentiments of a woman who is full of desire. O Shambhu! She not only

desires you as a husband, she also constantly desires Ishvara.” Shatarupa

said, “A person afflicted by hunger is not satisfied until he eats and enjoys

divine food. O Shambhu! Do everything, so that the mind of a woman is

satisfied.” Samjna said, “Lovingly and quickly, send Parvati and Shankara

away. Give them betel leaves and a bejewelled lamp. Prepare the bed and

let them be alone.” Hearing the words of the women, Shiva himself replied.

Bhagavan is without transformations. He is the guru of all the gurus who

are Indras among yogis. Shankara replied, “O goddesses! Do not speak such

words in my presence. You are the virtuous mothers of the worlds. How can

you utter such frivolous words in front of your son?” Hearing Shankara’s

words, the divine women were ashamed. They were silent and nervous, like

puppets that have been drawn back. Pleased in his mind, Mahesha ate

sweetmeats and rinsed his mouth. Along with his wife, he chewed betel

leaves with camphor.’”’

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Chapter 146-3.3(51) (Kama Comes Back to Life)

‘“Brahma said, ‘Meanwhile, Rati discerned that the time was right.

Shankara is affectionate towards those who are distressed. Therefore, she

spoke to him pleasantly. Rati said, “You have got back and accepted

Parvati. This is an extremely rare good fortune. I loved my husband more

than my own life and he did not act out of any selfish motive. Why did you

reduce him to ashes? O paramatman! In my journey of life, I desire my

husband. Please remove my torment, caused by separation from him. In

these marriage festivities, all the people are happy. O Mahesha! Without my

own husband, I alone am miserable. O divinity! O Shankara! Be pleased

and give me my husband back. O supreme lord! You are the friend of the

distressed. Make what you yourself said come true. Other than you, who in

the three worlds, mobile or immobile, is capable of dispelling my grief?

Knowing this, please show me your compassion. These festivities, in

connection with your own marriage, have brought joy to everyone. Please

show compassion towards the distressed. O lord! Give me a reason to

celebrate. When my husband comes back to life, your amusements with

your beloved Parvati will be complete. There is no doubt about this. You are

Parameshvara and you are capable of doing everything. O Sarvesha! What

is the need to speak a lot? Let my husband quickly come back to life.”

Having said this, she offered him Kama’s ashes, tied up in a piece of cloth

with rope. She wept in front of Shambhu, lamenting, “O lord! O lord!”

Hearing Rati’s cries, Sarasvati and the other women, all the goddesses, also

wept and spoke these miserable words. The goddesses said, “You are

known as a person who is affectionate towards devotees. You are the friend

of the distressed. You are an ocean of compassion. Please revive Kama and

infuse Rati with vigour. We bow down before you.” Hearing these words,

Maheshvara was pleased. The lord who is an ocean of compassion quickly

cast a favourable glance. The wielder of the trident’s glance was like nectar

and Smara emerged from the ashes. His beautiful form and attire made him

distinctive, and he appeared in embodied form. He was smiling and held his

bow and arrow.’”’

‘“‘Seeing her husband in that form and figure, Rati prostrated herself

before Maheshvara. Successful in her objective, she joined her hands in

salutation and repeatedly praised the divinity Shiva. He is the one who had

brought her beloved husband back to life. Shankara heard the praise of

Kama and his wife. He was pleased and with his heart full of compassion,

he spoke to them. Shankara said, “O one who conquers the mind! I am

pleased with the praise uttered by you and your wife. O one who has

created himself! Ask for your desired boon and I will grant it to you.”

Hearing Shambhu’s words, Smara was filled with great joy. He joined his

hands in salutation, prostrated himself and spoke in faltering words. Kama

said, “O lord of devas! O Mahadeva! O ocean of compassion! O lord! O

Sarvesha! If you are pleased with me, be the one who will bring great

pleasure to me. O lord! Please pardon that crime that I had committed

earlier. Let me be greatly affectionate towards my own people. Let me have

devotion towards your feet.” Hearing Smara’s words, Parameshvara was

pleased. The ocean of compassion smiled. He uttered “AUM” and spoke.1052

Ishvara said, “O Kama! I am pleased with you. O immensely intelligent

one! Give up your fear. Go near Vishnu and wait outside.” Hearing this, he

bowed his head down, circumambulating and praising the lord. He went out

and prostrated himself before Hari and the devas. Devas pronounced

benedictions over Kama and addressed him. Remembering Shiva in their

hearts, Vishnu and the others were happy and spoke to him. The devas said,

“O Smara! You are blessed. You were burnt, but Shiva has shown you his

favours. He is the lord of everything. A portion of his sattva has cast a

favourable glance towards you and has brought you back to life. No one

else causes happiness or misery. A man enjoys the consequences of what he

has himself done. Who is capable of countering destined protection,

marriage and conception?” Having said this, the immortals happily

honoured him. Having obtained their wishes, Vishnu and all the others

remained there. Following Shiva’s instruction, he too remained there

happily. There were sounds of “Victory” in the firmament and words of

applause.’”’

‘“‘In the bedchamber, Shambhu placed Parvati on his left and fed her

sweetmeats. Rejoicing, she also fed him sweetmeats. Shambhu followed all

the customary practices of the world. Taking leave from Mena and the

mountain, he went to the place where all the people were residing. O sage!

There were great festivities and the sounds of chanting from the Vedas.

People played on the four kinds of musical instruments.1053 When Shambhu

arrived at the spot, he worshipped the sages, Hari and me. He was following

the customary practices of the world. The immortals honoured him back.

There were sound of “Victory” and sounds of “I bow down”. There were

the auspicious sounds of chanting from the Vedas, removing all

impediments. Vishnu, I, Shakra and all the devas, the rishis, the siddhas, the

minor gods and nagas praised him separately. Devas said, “Victory to

Shambhu. O universal support! Victory to the one known as Maheshvara.

Victory to Rudra. Victory to Mahadeva. Victory to the lord

Vishvambhara.1054 Victory to Kali’s husband. You are the lord who enhances

victory and bliss. Victory to the three-eyed Sarvesha. O lord! Victory to the

lord of maya. Victory to the one who is nirguna and without desire. You are

beyond causes and you go everywhere. Victory to the reservoir of all kinds

of pastimes. We prostrate ourselves before the one who assumes forms. O

ocean of compassion! Victory to the one who grants the wishes of his

devotees. Victory to the one whose form is bliss. Victory to the one who

causes maya and gunas. Victory to the fierce lord. You are in all atmans.

You are a friend to the distressed. You are an ocean of compassion. Victory

to the one who has no transformations. O lord of maya! Your form cannot

be reached through words or thoughts.” In this way, the lord Mahesha,

Girija’s husband, was praised. With great love, Vishnu and the others served

him in the proper way. Shambhu Mahesha is the lord of many kinds of

pastimes and had assumed a body. O Narada! He honoured them and

granted boons to everyone. O son! Vishnu and all the others took their leave

of Paramesha and extremely happy, returned to their own respective abodes,

their faces beaming with pleasure.’”’1055

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Chapter 147-3.3(52) (Feeding the Groom’s Party)

‘“Brahma said, ‘O son! The best among mountains was excellent in his

fortune and discriminating. After this, he made arrangements in the arena

for feeding people. He made arrangements for the sweeping and scrubbing.

Many kinds of fragrant objects were lovingly used. Through the mountain’s

sons and others, the mountains invited all the gods and Ishvara to eat. O

sage! Hearing about the mountain’s invitation, the lord, Achyuta and all the

gods cheerfully left, to eat. The mountain honoured the lord and everyone

else in the proper way. Rejoicing, he made all of them sit on excellent seats

inside the house. Many kinds of excellent food were served. Joining his

hands in salutation, he respectfully invited them to eat. Devas, with Vishnu

leading the way, were honoured in this way. Placing Sadashiva at the

forefront, all of them ate. They sat down in separate rows, smiling and

eating. The immensely fortunate Nandi, Bhringi, Virabhadra and the ganas

were in a separate row and ate with enthusiasm. Devas, Indra and the

guardians of the world were resplendent. Those immensely fortunate ones

joked while they ate. All the sages, brahmanas, Bhrigu and the other rishis

happily ate, seated in a separate row. All of Chandi’s companions also ate

with enthusiasm, happily joking in different ways. Having happily eaten in

this way, all of them rinsed their mouths and left to rest. Rejoicing, Vishnu

and the others also went to their respective residences.’”’

‘“‘Following Mena’s instruction, the virtuous ladies devotedly requested

Shiva to go the excellent bedchamber, where all kinds of great festivities

were going on. Mena gave Shambhu a handsome and bejewelled throne.

Seated on that, he happily looked at the bedchamber. There were hundreds

of radiant and bejewelled lamps, creating illumination. There were

bejewelled vessels and pots. Gems and pearls were strewn around. There

were radiant and bejewelled mirrors and white whisks, studded with jewels.

There were expensive necklaces made out of gems and pearls everywhere.

It was great and divine, without a parallel. It was wonderful and extremely

beautiful. The place had been constructed in wonderful ways and brought

pleasure to the mind. The power of the boon granted by Shiva had led to

this unmatched prosperity. Since it resembled Shiva’s world, he saw it and

was pleased. It was fragrant with many kinds of scents and was illuminated

well. There was sandalwood and aloe. The bed was covered with flowers.

Using many kinds of excellent colours, Vishvakarma had constructed it. He

had used the essence of the best of jewels and excellent necklaces. In some

places, the divinity had created the beautiful Vaikuntha. In others, he had

created Brahma’s world. In others, he had created the cities of the guardians

of the worlds. In some places, he had created the beautiful Kailasa. In

another, he had created Shakra’s residence. Above all these, there was the

resplendent Shivaloka. Maheshvara saw this bedchamber, wonderful in

every possible way. He was content and praised Himachala, lord of

mountains. There was an excellent bejewelled bed there. In his pastimes,

Parameshvara happily lay down there.’”’

‘“‘Himachala fed all his brothers and others. Extremely happy, he

completed the remaining rites. While Ishvara slept, this is what the lord of

mountains did. The night passed and it was morning. Full of enthusiasm,

the people started to play on all kinds of musical instruments. Vishnu and

all the other gods woke up happily. They remembered the lord of devas and

respectfully got ready. Following Vishnu’s command, Dharma approached

the bedchamber. The yogi addressed Shankara, lord of yogis, in words that

were appropriate for the occasion. Dharma said, “O Bhava! Arise. O lord of

pramathas! Arise. Please come to the place where the people are residing

and gratify them.” Hearing Dharma’s words, Maheshvara laughed. He cast

a glance of compassion and got up from his bed. He smiled and told

Dharma, “You proceed in front. There is no doubt that I will quickly

follow.” Addressed by Shankara in this way, he went to the place where the

people were residing. The lord Shambhu also desired to follow him. Getting

to know about this, all the women arrived enthusiastically. Glancing

towards Shambhu’s feet, they sang auspicious songs. Following the customs

of the world, Shambhu performed the morning ablutions. Taking Mena’s

permission, he and the mountain went to the place where the people were

residing. O sage! There were great festivities there, with chanting from the

Vedas. The people played on the four kinds of musical instruments.

Following the customs of the world, Shambhu arrived at the spot and

worshipped the sages, Hari and me. He was worshipped by the gods and

others. There were sounds of “Victory” and sounds of “I bow down”. There

were the auspicious sounds of chanting from the Vedas. There was a great

tumult.’”’

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Chapter 148-3.3(53) (Preparations for Shiva’s

Return)

‘“Brahma said, ‘Vishnu and the other devas and the sages, stores of

austerities, completed the remaining rites. They told the mountain that they

wished to return. The supreme mountain bathed and attentively worshipped

his Ishta devata. He summoned his relatives from the city and happily went

to the place where the people were residing. He happily worshipped the lord

and requested him, “Along with the others, please remain in my house for a

few more days. O Shambhu! Since you have glanced at me, there is no

doubt that I have become successful in my objective. Since you have come

to my house with the gods, I am blessed.” Joining his hands in salutation

and prostrating himself, the lord of mountains said many such things. He

requested the lord and Vishnu and the other gods. The sages and devas,

Vishnu and the other gods, lovingly remembered Shiva in their minds and

replied cheerfully. The devas said, “O tiger among mountains! You are

blessed. Your deeds are great. In the three worlds, there is no one with such

a store of good merits as you. Mahesha is the supreme brahman. He is the

destination of the virtuous. He is affectionate towards his devotees. Out of

compassion towards you, such a person arrived at your door, along with his

servants. The residences you have created for people are beautiful. You

have shown us many kinds of honours. O lord of mountains! It is

impossible to describe in detail the various types of food you have offered.

But this is not surprising in a place where Devi Shivaa Ambika resides. We

are complete in every possible way, and we are blessed that we came.” In

this way, those excellent ones praised each other. There were many kinds of

festivities, accompanied by sounds of “Victory” and chanting from the

Vedas. Auspicious songs were sung and large numbers of apsaras danced.

The magadhas sang words of praise and many kinds of objects were

donated. The mountain took his leave from the lord of devas and returned to

his own house. Following the different kinds of rules, he made

arrangements for different kinds of food to be prepared. In the proper way,

he lovingly and enthusiastically invited the lord Ishvara to come and eat,

along with his companions. With a great deal of respect, he washed

Shambhu’s feet and Vishnu’s and mine. The lord of mountains, helped by

his relatives, happily invited all the immortals, the sages and all the others

to enter the pavilion and be seated, in due order. The mountain satisfied the

gods with diverse kinds of food. Along with Shambhu, Vishnu and I, all of

them ate. Cheerfully, the women from the city abused them.1056 Then they

used gentle words to laugh at them, carefully observing what they did. O

Narada! Invited by the mountain in this way, they ate and rinsed their

mouths. Happy and content, they returned to their own respective

residences. O sage! Similarly, the lord of mountains honoured them on the

third day too, lovingly honouring them with many kinds of gifts. On the

fourth day, the chaturthi karma1057 rites of purification were observed.

Without this being performed, the separation could not have taken place.

There were many festivities, sounds of “Victory” and words of praise.

There were many gifts, excellent sons and many kinds of dancing.’”’

‘“‘On the fifth day, full of great love, the delighted devas informed the

mountain that they wished to leave. Hearing this, the lord of mountains

joined his hands in salutation and told the devas, “O gods! Please show me

your compassion and stay for a few more days.” Addressed in this

affectionate way, the lord, Vishnu and the others resided there for a few

more days. Every day, they were respectfully honoured. In this way, many

days passed, and we resided there. After this, the gods sent the saptarshis to

the lord of mountains. They made him and Mena understand what was right

for the occasion. With praise, they happily told them everything about

Shiva’s supreme tattva. O sage! They made them understand the pledge

Paresha had made. Along with the immortals, Shambhu told the lord of

mountains that he wished to leave. Along with Shivaa and the immortals,

the lord of devas had pledged to leave for his own mountain. Hearing this,

Mena lamented loudly and spoke to the ocean of compassion. Mena said,

“O ocean of compassion! Show compassion towards Shivaa and make the

pledge you have made come true. You are quick to be satisfied and you

must pardon one thousand of Parvati’s faults. From one birth to another

birth, my child has been devoted to your lotus feet. In her sleep, in her

jnana and in her memory, there is no one other than the lord Mahadeva. As

soon as she hears about devotion towards you, her body hair stands up in

delight. O Mrityunjaya! As soon as she hears you being criticized, she is

silent, as if she is dead.” Saying this, Menaka bestowed her daughter on

him. She wept loudly. In front of him, she lost her senses. He made Mena

understand and took leave from her and the mountain. Along with devas

and amidst great festivities, he made arrangements to leave. With the lord

and his ganas, all the immortals started to leave silently, wishing

auspiciousness for the mountain. In a grove outside Himachala’s city, along

with Ishvara, the delighted gods waited for Shivaa to arrive, amidst those

festivities. O lord among sages! I have thus told you about Shiva’s

departure with the devas. Now hear about Shivaa’s journey and amidst the

festivities, about her separation from her parents.’”’

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Chapter 149-3.3(54) (Dharma of a Virtuous Wife)

‘“Brahma said, ‘The saptarshis spoke to Himalaya, the lord of

mountains. “O mountain! Please make arrangements for your daughter,

Devi, to leave today.” Hearing this, the lord of mountains understood about

the great separation. O lord of sages! Because of his great love, he was

depressed for some time. In a short while, the king of mountains regained

his senses. The mountain agreed and told Mena about the message. O sage!

Learning about the mountain’s message, she was overwhelmed by both joy

and grief. However, Mena made arrangements for the journey. O sage!

Following the norms of the shruti texts and her own lineage, she had all the

rites performed. Mena, the mountain’s beloved, carried out the various

festivities. Girija was ornamented with many jewels and excellent silk

garments. She was adorned with the twelve ornaments of shringara,

revered by royalty. Understanding Mena’s mind, a virtuous brahmana lady

instructed Girija about the supreme tasks of a devoted wife.’”’

‘“‘The brahmana’s wife said, “O Girija! Hear my words with great

affection. They enhance dharma. They bring joy in this world and in the

next one. Hear about what brings happiness. A woman devoted to her

husband is blessed. There is no one else who is specially worshipped. She

purifies all the worlds and destroys floods of every kind of sin. If a woman

lovingly worships her husband, as if he is Parameshvara Shiva, she enjoys

all the objects of pleasure in this world. When she dies, along with her

husband, she obtains an auspicious end. There are ladies who are devoted to

their husbands—Savitri, Lopamudra, Arundhati, Shandilya, Shatarupa,

Anasuya, Lakshmi, Svadha, Sati, Samjna, Sumati, Shraddha, Mena, Svaha

and many other virtuous ladies who have not been mentioned. That would

be too much of detail. They have purified through their vows of dharma

and have been worshipped by everyone. They have been revered by

Brahma, Vishnu, Hara and lords among sages. Therefore, you must always

serve your husband, the lord Shankara. He is the one who shows

compassion towards the distressed. He is the destination of the virtuous and

must always be served. The great dharma and vow of serving the husband

has been spoken about in the shruti and smriti texts. It has been determined

and described that there is nothing as supreme as this. A beloved wife who

is devoted to her husband will eat only after the husband has eaten. O

Shivaa! If he stands, the woman must always stand. When he sleeps, she

sleeps. But an intelligent woman will always wake up before her husband.

With single-minded attention, she will always do what he likes and what is

beneficial. O Shivaa! Without being ornamented, you must never show

yourself to him. When he goes elsewhere on work, she must avoid

ornamenting herself. Under no circumstances must a woman who is

devoted to her husband utter her husband’s name. Even if the husband

abuses her, she must not abuse back. Even when he strikes her, she will

remain pleased and will say, ‘You are my lord and can kill me. But please

show me your compassion.’ When summoned, she must abandon the

household tasks and go to him quickly. She must lovingly join her hands in

salutation, prostrate herself and say, ‘O lord! Why have you summoned me?

Be pleased and let me know.’ With a happy mind, she must perform

whatever task he asks her to do. She will not stand near the gate for a long

period of time. Nor will she go to another person’s house. She will not take

anything from him, however trifling, and give it to someone else. Even if

she is not asked, she will herself arrange for all the objects of worship. She

will wait for an opportunity and the right time to do something beneficial

for him. Without her husband’s permission, she will never undertake a visit

to a tirtha. From a distance, she will shun the desire to witness a festival

where there is an assembly. A woman desiring to visit a tirtha will drink the

water obtained after washing the husband’s feet. There is no doubt that all

the tirthas and kshetras are present in it. She will eat her husband’s

leftovers and any other food that is given by him. She will not eat without

first offering food to devas, ancestors, guests, groups of servants, cows and

noble mendicants. O Devi! A lady devoted to her husband must always be

accomplished in running the household with limited means and must not be

prone to excessive expenditure. Without her husband’s permission, she

must not fast or observe vows. Otherwise, there are no fruits in this world

and in the world hereafter, she will go to hell. After happily amusing

himself, when the husband is lying down, or when he is amusing himself as

he wills, she must not wake him up, or go inside the house on some task.

Even if he is impotent, distressed, diseased or old and regardless of whether

he is happy or miserable, a husband must never be contradicted. For the

three days of the feminine dharma,1058 she must not show her face or make

him hear her words, not unless she has purified herself through a bath. After

bathing, she must first see her husband’s face, not that of someone else. Or,

after thinking about her husband in her mind, she can look at the sun. If a

woman devoted to her husband desires her husband’s long life, she will not

discard turmeric, kumkuma, sindura, collyrium, a bodice, betel leaf,

auspicious ornaments, cleaning and braiding the hair and earrings and other

ornaments. She must never become friends with a washerwoman, a harlot, a

female ascetic1059 or an unfortunate woman. She must not converse with a

woman who hates her husband. She must never stand alone. She must never

bathe naked. A virtuous lady must not sit on a mortar, a pestle, a broom, a

stone, a mechanical contrivance or the threshold. Except at the time of

sexual intercourse, she must not talk excessively. She must love whatever

her husband is interested in. When he is happy, she will be happy. When he

is miserable, she will be miserable. She will love whatever he loves. O

Devi! A woman devoted to her husband will always desire her husband’s

welfare. A virtuous lady will have the same nature, irrespective of

prosperity or adversity. She will always resort to her fortitude and never

deviate. When ghee, salt, oil and other articles are exhausted, a woman

devoted to her husband will not directly tell him this and cause exertion to

him. O Deveshi! For a woman devoted to her husband, it is held that the

husband is superior to Vidhatri, Vishnu and Hara. Her own husband is like

Shiva to her. If a woman transgresses her husband in matters concerning

vows, fasting and niyamas, she reduces her husband’s lifespan. She desires

hell for herself, after death. When spoken to, if a woman replies in rage, she

is reborn as a female dog in a village or a vixen in the desolate forest. She

must not sit on a lofty seat or walk near a wicked person. A woman must

never address her husband in agitated words. She must not utter words of

slander and must avoid quarrels. In the presence of seniors, she must not

speak or laugh loudly. When she sees that her husband has returned from

outside, she must quickly bring him food, water, betel leaves and garments.

She must massage his feet. After this, she must use skilled words to get rid

of his exhaustion. When the beloved is pleased, the three worlds are

pleased. What the father gives is limited. What the brother gives is limited.

What the son gives is limited. However, what the husband gives is

unlimited. Therefore, he must always be worshipped. O Devi! The husband

is the guru. The husband is dharma, tirtha and vows. Therefore, ignoring

everyone else, it is the husband alone who must be worshipped. If an evil-

minded woman abandons her husband and engages in secret dalliances, she

is reborn as a cruel female owl that lives in the hollow of a tree. When

struck, if she strikes back, she is reborn as a tigress or female cat.1060 If she

casts sidelong glances at another man, she is reborn with a squint in her

eyes. If she ignores her husband and eats sweetmeats alone, she is reborn as

a female pig in a village or as a wild goat that eats its own excrement. If a

woman addresses her husband as ‘tvam’, she is reborn dumb.1061 If she hates

her co-wife, she is repeatedly reborn as unfortunate. Hiding it from her

husband, if a woman glances at another man, she is reborn one-eyed,

malformed in face or ugly. When life leaves the body, in an instant, the

body heads for the funeral pyre. Like that, even if she bathes properly, a

woman without a husband is impure. O Devi! In this world, if a woman

devoted to her husband is present in the house, the mother’s lineage, the

father’s lineage and the husband’s lineage are blessed. Because of the good

merits of the woman who is devoted to her husband, the mother’s lineage,

the father’s lineage and the husband’s lineage go to heaven and enjoy

happiness there. If a woman is evil in conduct and violates good norms, she

makes three lineages—the mother’s, the father’s and the husband’s—

miserable in this world and in the next world and makes them fall down.

Wherever a faithful lady’s feet touch the ground, those spots are purified

and sins are destroyed. The lord Bhanu, Soma and the bearer of

fragrances1062 touch the limbs of a woman who is devoted to her husband to

purify themselves, not someone else. Water always wishes to touch a

woman who is devoted to her husband, saying, ‘Our sluggishness has been

destroyed today and we can purify others.’ For a householder, the wife is

the foundation. The wife is the foundation for happiness. It is the wife who

yields the fruits of dharma. The wife ensures that the offspring flourish. In

every house, there are women who are proud of their beauty and charm.

However, it is only through devotion to Shiva that a woman becomes a

faithful wife. Such a wife wins over both this world and the next one. A

man without a wife is not worthy of performing rites for devas, ancestors or

guests. A true householder is a person in whose home there is a woman

devoted to her husband. Every day, others are devoured by rakshasas in the

form of old age. The body is purified by immersing oneself in the Ganga.

Like that, on seeing a woman who is devoted to her husband, everyone is

purified. A woman who regards her husband as a divinity is no different

from Ganga. Such a couple is like Uma and Shiva themselves. Therefore, a

learned person worships them. The husband is the high tone, and the wife is

the low tone.1063 The husband represents austerities, and the wife represents

fortitude. The wife represents the rites, and the husband represents the

fruits. O Shivaa! When a couple is like that, they are blessed. O daughter of

the Indra among mountains! I have thus described to you the dharma of a

woman who is devoted to her husband. Now, lovingly and attentively, hear

from me about different types. O Devi! There are said to be four types of

women who are devoted to their husbands—superior, middling, inferior and

very inferior. These are the differences, superior and so on. Even if one

remembers these, sins are destroyed. I will describe their characteristics to

you. Listen attentively. O fortunate one! If a woman constantly sees her

own husband in her mind, even in her dreams, and does not look at anyone

other than her husband, she is described as superior. O daughter of a

mountain! If a woman devoted to her husband possesses intelligence such

that she looks at other men as a father, a brother or a son, she is said to be

middling. O Parvati! If a woman thinks about her own dharma in her mind

and does not transgress, she possesses good conduct and is described as

inferior. If a woman devoted to her husband is scared of her husband or the

lineage and does not transgress, she is said to be very inferior. Earlier,

learned persons have said this. O Shiva! But all these four types of faithful

wives destroy sin. They purify all the worlds and enjoy happiness in this

world and in the next one. There was a brahmana who died because of the

varaha’s curse. Atri’s wife was devoted to her husband. Because of her

powers and for the sake of the three divinities, he came back to life.1064 O

Shivaa! Knowing this, your task is to always serve your husband. O

daughter of the mountain! If you always do this lovingly, you will obtain

everything that is desired. O Maheshi! O Jagadamba! Shiva himself is your

husband. As soon as they remember you, women become devoted to their

husbands. O Devi! What is the need to mention all this in front of you? O

Shivaa! But, since you are following the customary practices of the world, I

have told you about it now.”’”’

‘“Brahma concluded, ‘The brahmana’s wife said this and stopped,

prostrating herself. Shivaa Parvati, loved by Shankara, was greatly

delighted.’”’

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Chapter 150-3.3(55) (Shiva’s Return to Kailasa)

‘“Brahma said, ‘The brahmana lady taught Devi about the vow. She1065

then asked for Mena’s permission to start the journey. Though overwhelmed

by love, she spoke words of assent. Suffering from the imminent separation,

she resorted to her fortitude. Assuring herself, she summoned Kali and

embraced her. She embraced her repeatedly and wept loudly. Parvati also

uttered piteous words and wept loudly. Suffering from the grief, the

mountain’s beloved and Shivaa lost their senses. As a result of Parvati’s

weeping, the wives of devas also lost their senses. All the women cried and

lost their senses. At the time of departure, the supreme lord, the lord of

yoga, himself cried. Meanwhile, Himalaya quickly arrived there. All his

sons and advisers and other brahmanas were with him. As a result of his

confusion, he too wept, clasping his daughter to his breast. He repeatedly

exclaimed, “Where are you going, leaving the house empty?” The priest

and other brahmanas knew about adhyatma. Full of compassion and

resorting to jnana, they made everyone understand. Parvati devotedly

bowed down to her mother, her father and the guru. Following the

customary practices of the world, Mahamaya repeatedly wept. When

Parvati wept, all the other women also wept. This was especially true of her

mother, Mena, her sisters and her brothers. Out of their love and their firm

bonds of affection, Shivaa’s mother, her sisters, other women, her brothers

and her father repeatedly cried. The brahmanas arrived and lovingly made

them understand. They informed them that the lagna had arrived for the

journey to be a happy one. At this, Himalaya and Mena resorted to their

fortitude. They had the palanquin fetched, so that Shivaa might ascend onto

it. The brahmana women helped Shivaa mount. Her mother, her father, the

brahmanas and all the others pronounced benedictions. Mena and the

mountain gave her royal objects. There was a collection of auspicious

articles, extremely difficult for others to obtain. Shivaa prostrated herself

before all the gurus, her mother, her father, the brahmanas, the priest, her

sisters and the other women who were present. After this, she started. As a

result of his affection, Himachala followed her, along with his sons. They

reached the spot where the lord was happily waiting, along with the

immortals. Everyone was delighted and there were great festivities.

Prostrating themselves devotedly before the lord and praising him, they

returned to the city.’”’

‘“‘“You always remember your past life.1066 But I am reminding you. If

you remember, please speak. O Deveshi! In my pastimes, I always love you

more than my own life.” Parvati heard the words spoken by Mahesha, her

husband. The virtuous lady is always Shankara’s beloved. She smiled and

replied. Parvati replied, “O lord of my life! I remember everything and also

that you became silent. I prostrate myself before you. Please propose that

every requisite task is now carried out.” His beloved’s words were like

hundreds of flows of nectar. Hearing them, Vishvesha was extremely happy.

However, he was devoted to observing customary worldly practices.

Therefore, he had arrangements made for the collection of many agreeable

objects. Devas, with Narayana leading the way, were fed. The lord lovingly

fed all the others who had come for his marriage, using many kinds of

succulent food. Having eaten, devas were bedecked in many kinds of

ornaments. With their wives, all the ganas prostrated themselves before

Chandrashekhara. They praised him with eloquent words and happily

circumambulated him. They praised the marriage and left for their own

respective abodes. O sage! Shiva prostrated himself before Narayana and

me. He resorted to customary worldly practices, just as Vishnu had done to

Kashyapa.1067 Shiva was in front of me, and I embraced him and

pronounced my benedictions. However, knowing that he was the supreme

brahman, I also used supreme hymns to extol him. Then Vishnu and I

joined our hands in salutation and happily took our leave from Shiva and

Shivaa. Praising the marriage, we left for our own excellent abodes.’”’

‘“‘On his own mountain, Shiva happily sported with Parvati. All the

ganas were extremely delighted and worshipped Shiva and Shivaa. O son! I

have thus described to you Shiva’s extremely auspicious marriage. This

destroys grief and generates happiness. It bestows a long lifespan and

extends wealth. If a man purifies himself, is devoted in his mind and

following the niyamas, constantly hears it or makes it heard, he obtains

Shiva’s world. This narrative is described as wonderful and brings

everything that is auspicious. It destroys all impediments and destroys all

ailments. It bestows fame, heaven, a long lifespan, sons, grandsons and

everything that is desired in this world. It always bestows objects of

pleasure and emancipation. It dispels accidental death. It is auspicious and

brings great serenity. It destroys all bad dreams. It is a means for obtaining

intelligence and wisdom. People who desire the auspicious must make

efforts to read it whenever there are festivals for Shiva. This brings pleasure

and satisfaction to Shiva. In particular, it must be read when devas and

others are instated. One must lovingly read it before any rite for Shiva is

undertaken. Having purified oneself, if one hears about the conduct of

Shiva and Shivaa, one is successful in all one’s endeavours. This is the

truth. There is no doubt that this is the truth.’”’

This ends Parvati Khanda.

This ends Volume I.

Rudra Samhita and Shiva Purana will continue in Volume II.

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1 For example, shlokas 2.4.10, 4.1.2 and 4.5.11 of the Brihadaranyaka
Upanishad use the two expressions together.
2 Chandogya Upanishad, 7.1.2.
3 F.E. Pargiter, Ancient Indian Historical Tradition, Oxford University
Press, London, 1922.
4 Sutas were bards, minstrels and raconteurs.
5 The Critical Edition of the Valmiki Ramayana was brought out by the
Baroda Oriental Institute, now part of the Maharaja Sayajirao University
of Baroda. The Critical Edition of the Mahabharata was brought out by
the Bhandarkar Oriental Research Institute, Pune.
6 The Bhagavat Gita translation was published in 2006 and reprinted in
2019, the translation of the Critical Edition of the Mahabharata in 10
volumes between 2010 and 2014 (with a box set in 2015) and the
translation of the Critical Edition of the Valmiki Ramayana in 2017. The
translations are by Bibek Debroy, and in each case, the publisher is
Penguin.
7 The Sivamahapuranam, Nag Publishers, Delhi, 1986.
8 The Siva-Purana, translated and annotated by a Board of Scholars, edited
by J. L. Shastri, 4 volumes, Motilal Banarsidass Publishers, Delhi, 1970.
9 Shanti Lal Nagar, Siva Mahapurana, An Exhaustive Introduction, Sanskrit
Text, English Translation with Photographs of Archaeological Evidence,
3 volumes, Parimal Publications, 2007.
10 Asiatic Society went through several name changes, but it can simply be
called the Asiatic Society.
11 Horace Hayman Wilson, The Vishnu Purana, A System of Hindu
Mythology and Tradition, Trubner & Company, London, 1864–1870.
12 Studies in the Puranic Records on Hindu Rites and Customs, R. C. Hazra,
University of Dacca, 1940. This has since been reprinted several times,
by different publishers.
13 Op. cit.
14 The Bhagavata Purana, Volumes 1–3, Penguin Books, 2018. The
Markandeya Purana, Penguin Books, 2019. The Brahma Purana,
Volumes 1–2, Penguin Books, 2021. The Vishnu Purana, Penguin Books,
2022.

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1 Though included in Shiva Purana texts, Chapters 1.1 to 1.7 are not really
from Shiva Purana. They are actually from Skanda Purana. But since they
are about the greatness of Shiva Purana, they are often included in Shiva
Purana texts.
2 Suta narrated the Puranas to the sages, led by Shounaka, assembled in the
forest of Naimisha (Naimisharanya).
3 The word used is tata. While this means father, it is respectfully used to
address anyone who is senior.
4 Time, destiny, death.
5 Sanatkumara. Originally, the Puranas were composed by Brahma, who
taught them to Sanatkumara, one of the four sons born through Brahma’s
mental powers. Sanatkumara instructed Vedavyasa about the Puranas. In
turn, he abridged them and classified them into eighteen. So runs the
tradition.
6 Shambhu is Shiva’s name.
7 Rajasuya is a royal sacrifice, agnishtoma is a fire sacrifice.
8 Rudra is Shiva’s name.
9 A tirtha is a sacred place of pilgrimage with water. A kshetra is a sacred
place of pilgrimage without water. But the words are sometimes used
synonymously.
10 A muhurta is a period of 48 minutes.
11 Kshana is a small measure of time, with differing interpretations. A
second or an instant is accurate enough.
12 The cycle of birth, death and rebirth, the image being of crossing over to
the other shore.
13 The tree (druma) that yields all the wishes thought of (kalpa).
14 To ensure emphasis, the text has this repetition.
15 A samhita is a collation of verses.
16 The first kind of bhakti is pure bhakti, without any desire for fruits. A
second kind of bhakti desires fruits. A third kind of bhakti is mixed
bhakti, where both objectives exist.
17 Interpreted as the brahman. However, a straightforward interpretation is
that it is equal to the Brahma Purana, the first Purana.
18 A person emancipated (mukta) while he still retains life (jivan).

19 Ashvamedha is a horse sacrifice, vajapeya is a type of sacrifice at which
soma is offered.
20 The great lord, Shiva.
21 The four purusharthas of dharma, artha, kama and moksha.
22 Relating to adhidaivika (destiny), adhibhoutika (nature) and adhyatmika
(one’s own nature).
23 Hari is Vishnu and Isha is Shiva.
24 A sacrifice in pursuit of jnana (knowledge).
25 That is, desire.
26 As in the four varnas, brahmana, kshatriya, vaishya and shudra and the
four ashramas, brahmacharya, grahasthya, vanaprastha and sannyasa.
27 Vyabhichara, usually deviant in sexual matters.
28 Implying that they steal from temples.
29 Kiratas were hunters.
30 Since they are poor, they shouldn’t have been asked to pay. Alternatively,
daridrorasa may mean that he sold liquor.
31 Sandhya is the period between day and night and means dawn or dusk.
Sometimes, midday is also referred to as sandhya. At these times, one
should bathe. Trade, buying and selling, is for vaishyas, not brahmanas.
32 There was an earlier wife.
33 Usually, but not invariably, identified as Paithan in Maharashtra.
34 Beads loved by Shiva, seeds of the Elaeocarpus. Literally meaning
Rudra’s eye.
35 Celestial and divine vehicle.
36 Yama.
37 Parvati, meaning mother.
38 The repetition is for the sake of emphasis.
39 A svairini is a loose and wanton woman. There were different types
though. Svairinis are loose women who have sex with anyone they want,
but only with those from the same varna. Kaminis are loose women who
have sex with anyone they want, irrespective of varna. Pumshchalis have
no sense of discrimination and are almost like harlots.
40 Of devotion towards her husband.
41 While vrishala means shudra, it also means outcast. Vrishali is the
feminine. This probably refers to Binduga being the husband of a

courtesan, not to his being Chanchula’s husband.
42 Demon, flesh-eater.
43 A parva, a special day earmarked for sacred activities.
44 Literally, Gokarna means cow’s ear. Located near Mangalore in
Karnataka, Gokarna has a Shiva temple (Mahabaleshwara). Gokarna is at
the estuary of the Aghanashini (destroyer of sins) river. Adjacent to the
temple is a pond known as koti tirtha.
45 Daivajna means astrologer, one who knows the future.
46 Atonement for sins.
47 Girija means daughter of the mountain, that is, Parvati. Therefore, Girija’s
husband is Shiva. Dhyana is meditation/contemplation.
48 Emancipation.
49 Shiva.
50 Uma is Parvati.
51 Bija means seed and is a mystic akshara (syllable) from a mantra, known
as bija mantra.
52 Mahesha is Shiva, the two sons are Ganesha and Kartikeya.
53 Illusion. In the absence of devotion.
54 An akshara has a single vowel sound, a syllable.
55 The supreme brahman or paramatman, truth (alternatively existence),
consciousness and bliss.
56 Meditation, with silent chanting of the name.
57 Hearing, chanting the name and meditating.
58 Shiva’s name, literally, the enemy of Tripura. Shiva destroyed Tripura,
three cities of the demons.
59 Ganas are Shiva’s companions.
60 Gouri means fair and is Parvati’s name. Chandrashekhara (the moon on
the crest) is Shiva’s name. There is thus an allusion to a form that half-
resembled Shiva and half-resembled Parvati.
61 The gunas are sattva (purity), rajas (passion) and tamas (darkness).
Nirguna is a form without these gunas.
62 Brahma, Vishnu and Shiva.
63 Feminine of Mahesha.
64 In Ayurveda, the three doshas or humours in the body are vata, pitta and
kapha and they are always striving against each other. These can be

loosely translated as wind, bile and phlegm. Stated simply, Binduga was
suffering from indigestion.
65 Gandharvas are semi-divine species, celestial singers and musicians.
66 One usually equates chandala with shudra, but there were eight different
types of shudras, though the listing varies. For instance, vyadha (hunter),
vyalagrahi (those who eat snakes), vagatita (one with whom one does not
speak), chandala (brahmana mother, shudra father) and so on.
67 A preta is a ghost, the spirit of a dead person, or simply something evil. A
bhuta has the same meaning. Strictly speaking, there are differences
between preta, bhuta and pishacha (one who lives on flesh). A preta is
the spirit (not necessarily evil) of a dead person before the funeral rites
have been performed. A bhuta (not necessarily evil again) is the spirit of
a dead person who has had a violent death and for whom, proper funeral
rites have not been performed, and may not even be performed. A
pishacha (necessarily evil) is often created deliberately through evil
powers. But the three terms are often used synonymously.
68 That is, Chanchula.
69 Vallaki.
70 Parvati. To distinguish between the two, Parvati’s name will be written as
Shivaa, while Shiva is Mahesha.
71 This is the message being sent.
72 A tirtha is a sacred place of pilgrimage with water. A kshetra is a sacred
place of pilgrimage without water. But the words are often used
synonymously.
73 These are special seats for special people.
74 This probably means that the feet must never be stretched out towards the
narrator.
75 The narrator is seated between the listener and Shiva’s image.
76 The narrator.
77 A cow (dhenu) that yields all the desired (kama) fruits.
78 A prahara is a period of three hours. So it continues for ten and a half
hours.
79 Nitya karma consists of rites performed every day. Naimittika karma
consists of rites performed on a special occasion and kamya karma
consists of rites undertaken for desired fruits.

80 The lord of the ganas. In this context, meaning Ganesha.
81 That is, the book. We have not used the word book, since book suggests a
printed text.
82 The six vices of kama (desire), krodha (anger), lobha (avarice), moha
(delusion), mada (arrogance) and matsarya (jealousy).
83 Pakhanda.
84 Literally, posture of a hero. A seated position used by ascetics.
85 Tall tree, Terminalia arjuna.
86 The python/boa constrictor.
87 These are wild pigs, the next sentence mentions domestic pigs.
88 In case there have been any deviations in the course of the narration. The
ensuing sentences are also meant for the end of the narration.
89 Navagrahas (nine planets) are Surya (Sun), Chandra (Moon), Mangala
(Mars), Budha (Mercury), Brihaspati (Jupiter), Shukra (Venus), Shani
(Saturn), Rahu and Ketu. Bhadradevas are a class of devas who bring
good fortune.
90 If he lacks the means to invite five brahmanas, one will do. The
pancharna mantra, with five (pancha) aksharas, is Namo Shivaya (na-
mo-shi-va-ya). The word arna means a letter of the alphabet, or akshara.
Hence, pancharna.
91 Niyama means the rules and restraints.
92 A process of consecration/initiation for a ceremony, or for a process of
instruction.
93 Patravalli, plate made out of leaves strung together.
94 Clarified butter.
95 Havishya/havishyanna is food that can be offered as oblations. It is
simple and has no seasoning. It is only eaten on special occasions, such
as when a vow is being observed.
96 Dvidala is grain with two opposite faces, like gram.
97 Corn.
98 Kalinda has been translated as watermelon, though it can also be a type of
myrobalan.
99 The word used is pichanda, meaning belly. So, it probably means a pot-
bellied gourd.
100 The word grinjana means turnip but is also a kind of garlic.

101 Different kinds of infertility in women are listed in texts on Ayurveda,
the number isn’t always seven. For example, kakavandhya (the womb
drying up after delivering one child), anapatya (primary infertility),
garbhasravi (repeated abortions), mritavatsa (repeated still-births),
balakshaya (when the woman lacks the strength to conceive),
nalaparavartini (a woman who only delivers daughters) and
janmavandhya (barren since birth).
102 Chaturdashi is the fourteenth lunar day and the text means rites observed
on such a day. Udyapana, for any ceremony, means the concluding rites.
103 To place the text on.
104 Kalpa is the duration of Brahma’s day. At the end of Brahma’s day, when
it is Brahma’s night, there is a secondary cycle of dissolution/destruction.
When night is over, the secondary cycle of creation begins afresh.
105 The Shiva Gita (Ishvara Gita) from the Kurma Purana.
106 That is, gayatri mantra. Gayatri is a metre, as well as a mantra. The first
line of gayatri mantra is bhur bhuvah svah.
107 A dish made out sweetened milk and rice.
108 A sacrificial fee. Also the fee rendered to a guru after the successful
completion of studies.
109 Pala is a measure of weight.
110 The lord of the universe, Shiva’s name.
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111 Ambikesha (Ambika’s lord) is Shiva’s name. This is a benedictory
shloka, not part of the main text.
112 Kalindi is another name for Yamuna. All the Puranas were originally
recounted by Vedavyasa.
113 A jati is the class one has been born into and is different from a varna.
114 As will become clear, everything said here is about brahmanas and
brahmanas are not supposed to engage in agriculture.
115 The text uses both astra and shastra. These are both weapons and the
words are often used synonymously. However, an astra is a weapon that
is hurled or released, while a shastra is held in the hand.
116 There are thirteen samskaras or sacraments. The list varies a bit. But one
list is vivaha (marriage), garbhalambhana (conception), pumsavana
(engendering a male child), simantonnayana (parting the hair, performed
in the 4th month of pregnancy), jatakarma (birth rites), namakarana
(naming), chudakarma (tonsure), annaprashana (first solid food),
keshanta (first shaving of the head), upanayana (sacred thread),
vidyarambha (commencement of studies), samavartana (graduation) and
antyeshti (funeral rites).
117 That is, scales used for weighing.
118 Civic works, like constructing roads, digging wells and planting trees.
119 Stone sacred to Vishnu.
120 The six schools of darshana or philosophy are nyaya, vaisheshika,
samkhya, yoga, mimamsa and Vedanta. Vedanta means the end of the
Vedas and refers to the Brahmana, Aranyaka and Upanishad texts.
121 The purusharthas.
122 Literally a seat or pedestal. After Daksha’s sacrifice, Sati’s various limbs
fell down at these pithas and there are temples there.
123 The stage of emancipation when everything is extinguished.
124 The one who reads or hears Shiva Purana.
125 Pradakshina is more specific than a mere act of circumambulation. This
circling or circumambulation has to be done in a specific way, so that the
right side (dakshina) always faces what is being circled. Vata is the fig
tree. The bilva tree is sacred to Shiva.
126 AUM.
127 Skanda, Kartikeya.

128 Funeral ceremony.
129 Kailasa Samhita and Rudra Samhita.
130 The words jnana and vijnana are often used synonymously and both
words mean knowledge. When distinct meanings are intended, jnana
signifies knowledge obtained from texts and gurus, while vijnana
signifies knowledge obtained through inward contemplation and self-
realization.
131 Agamas are texts other than the Vedas, such as the tantra texts.
132 Dharma, artha and kama.
133 Both Dhatri and Vidhatri are words for the Creator. Dhatri is the one who
nurses, while Vidhatri is the one who arranges.
134 Speech cannot approach (describe) him.
135 Sadhya is the attainable objective, sadhana is the means. Sadhaka is the
person who is using the means to attain the objective.
136 Salokya is the ability to reside with the Lord, samipya is proximity to the
Lord, sarupya is to be like the Lord in form and sayujya is identification
with the Lord. These are different grades of emancipation.
137 Manana is thinking, shravana is hearing and kirtana is chanting.
138 Aja is one without birth and means Brahma.
139 A guest is offered arghya (a gift), padya (water to wash the feet),
achamaniya (water to rinse the mouth) and a seat.
140 Sanatkumara.
141 Nandi, Shiva’s companion and attendant.
142 Ganeshvara is a lord of ganas.
143 Monastery, place of learning or temple.
144 Naivedya is offering of food, apupa is a sweet cake, chamara is a whisk
made out of yak hair.
145 Avahana means invoking the deity’s presence.
146 Without form. Sakala means with a form.
147 Mahakala is the great Destroyer (Time).
148 The lotus-eyed one, Vishnu’s name.
149 Rite of atonement.
150 Vishnu.
151 The respective mounts of Brahma and Vishnu (the bird means Garuda).
Suparna is Garuda’s name.

152 Brahma.
153 The Maheshvara weapon and the Pashupata weapon are both named after
Shiva.
154 Bhava is Shiva’s name.
155 Dandavat, like a staff (danda). This means lying completely prostrate on
the ground and is also known as sashtanga pranama, ashta meaning
eight and anga meaning limb. Eight of one’s limbs must touch the
ground. Though the number eight is sometimes interpreted
metaphorically, literally, it means two feet, two knees, two hands, the
chest and the forehead. These must touch the ground.
156 This is Nandikeshvara continuing his narration.
157 Here, Ganesha or Ganeshvara means lords of ganas and not Vinayaka
specifically.
158 Parvati.
159 The one without decay, Vishnu’s name.
160 Brahma and Vishnu.
161 Patala is a generic term for the nether regions. But seven separate nether
regions are also mentioned—Atala, Vitala, Nitala, Sutala, Talatala,
Rasatala and Patala.
162 Until cursed, the ketaki (pandarnus odoratissimus) flower used to be on
Shiva’s head.
163 Brahma addressed the ketaki flower in this way.
164 The flower is replying.
165 This is Brahma speaking.
166 This need not be within quotes. But it is natural to presume this is what
Brahma said.
167 Presumably to a woman.
168 It is recommended that sixteen objects (shodasha upachara) should be
used for worship. The list varies but will typically include some
combination of five amritas (ghee, milk, curd, molasses honey), five
objects from a cow, five jewels, five kinds of leaves, seven kinds of clay,
seven kinds of grain, seven types of minerals, eight types of gifts (padya,
achamaniya, seat, garments, flowers and so on), five upacharas
(fragrances, flowers, incense, lamp, naivedya) and so on. In some specific
instances, sixty-four kinds of upachara are mentioned.

169 As the next sentence will make clear, this is a reference to Vishnu.
170 Bhairava.
171 Originally, Brahma possessed five heads.
172 Vishnu.
173 Since Shiva is Pashupati (lord of animals), there is a play on words,
using the word pashu. While we have translated this as ordinary animal,
in this context, it means all ordinary beings, human or animal.
174 Every chaturdashi tithi of krishna paksha (the dark lunar fortnight) is
Shiva Ratri (the night of Shiva). Out of these twelve Shiva Ratris, the one
in the month of Phalguna (February/March) is special and is known as
Maha Shiva Ratri (the great Shiva Ratri). The twelve months are
Vaishakha (April/May), Jyeshtha (May/June), Ashadha (June/July),
Shravana (July/August), Bhadrapada/Bhadra (August/September),
Ashvina (September/October), Kartika (October/November),
Margashirsha (November/December), Pousha (December/January),
Magha (January/February), Phalguna and Chaitra (March/April).
175 The nakshatras aren’t quite stars. They can be constellations too. There
are twenty-seven nakshatras.
176 That is, Kartikeya.
177 Place of the lingam.
178 Anu has been translated as minute.
179 There is a temple to Shiva (Annamalaiyar) in Tiruvannamalai district,
Tamil Nadu. This is on Mount Arunachala. Arunachala means red
mountain, and this (in Tamil Nadu) is referred to as the Kailasa of the
south. But there is also a Mount Aruna (Arunachala) to the west of
Kailasa.
180 Sarshti has not been mentioned before. It means prosperity that is equal
to that of the Lord’s.
181 Vishnu.
182 They possess jivatmans, but they are not the paramatman.
183 The column was the nishkala form and the lingam was the sakala form.
184 That is, sarupya.
185 That is, sayujya.
186 Probably meaning the material with which the lingam is made.
187 Destruction and concealment respectively.

188 A + U + M = AUM or Aumkara. Bindu (dot) is the nasal sound and nada
is the overall sound.
189 Respectively name and form.
190 This means AUM NAMAH SHIVAAYA, with the five aksharas of NA +
MAH + SHI + VAA + YA. Given the way the text states it, SHIVAAYA
NAMAH AUM is probably meant.
191 Matrikas are divine mothers. The usual list of Matrikas has eight:
Brahmi, Maheshvari, Chandi, Varahi, Vaishnavi, Koumari, Chamunda
and Roudri. But this list is not standardized.
192 Gayatri/Savitri mantra, from the Rig Veda, has three lines (pada).
Gayatri mantra is usually written as bhur bhuvah svah, tat savitur
vareniyam, bhargodevasya dhimahi, dhiyo yo nah prachodayat. But the
mantra actually starts with tat savitur vareniyam. Hence, three lines.
193 This could mean Aumkara, but probably means Namah Shivaaya.
194 Yantra is a mystical diagram, tantra is a secret ritual.
195 While dakshina is a sacrificial fee, it is also the fee given by a shishya to
a guru after the successful completion of studies.
196 Mrigashira nakshatra immediately precedes Ardra and Punarvasu
nakshatra immediately follows Ardra.
197 A muhurta is equal to 48 minutes.
198 That is, dusk and dawn.
199 Offering.
200 Banasura (the asura Bana) was Shiva’s devotee. He worshipped a rasa-
lingam/parada-lingam (made out of mercury), constructed for him by
Vishvakarma, the architect of the gods.
201 In this context, meaning a housing for the lingam. For large lingams, this
will naturally be a temple.
202 The sanctum sanctorum of the housing.
203 Yellow sapphire is mentioned in usual lists of nine jewels (navagraha).
But while the text mentions the names of the other eight jewels, it does
not mention yellow sapphire. Instead, it uses the word shyamam, which
means dark or blue-black. There is no jewel with this name. But Shyama
was also the name for Thailand. So, this might have been a term for
yellow sapphires that came from Thailand. It is also possible that

shyamam means onyx, though this is not normally listed as one of the
nine jewels.
204 Shiva has had several manifestations. Five of these are Sadyojata (linked
with earth), Vamadeva (linked with water), Tatpurusha (linked with
wind), Aghora (linked with intellect) and Ishana (linked with the
jivatman). One must start with Sadyojata and worship all five. This must
be done in five places—fire (as oblations to devas), the guru
(representing rishis), relatives (representing ancestors), guests
(representing humans) and other beings. A householder must perform
five great sacrifices (pancha mahayajna) every day—honouring devas,
honouring rishis, honouring ancestors, honouring humans and honouring
animals/birds. In the hierarchy of teachers, guru is inferior to acharya.
205 Meaning, Shiva is everywhere.
206 This is one possible listing of the sixteen kinds of upachara. They
respectively mean invocation, seat, gift, water for washing the feet,
bathing the limbs, smearing the limbs with oil, garments, fragrances,
flowers, incense, lamps, offerings of food (the food is known as
naivedya, nivedana is the act of offering), offering lamps (niranjana
means spotless), betel leaves, prostrating oneself and releasing the deity.
207 One need not offer all sixteen.
208 Sprinkling the deity with water, a ceremonial bath.
209 A Svayambhu lingam manifests itself on its own, without anyone having
established it.
210 Karavira is oleander (nerium odorum). This probably means the fruit,
not the flower.
211 Yoga has eight elements—yama (restraint), niyama (rituals), asana
(posture), pranayama (breathing), pratyahara (withdrawal), dharana
(retention), dhyana (meditation) and samadhi (liberation or deep
meditation). That’s the reason the expression ashtanga (eight-formed)
yoga is used.
212 Kumbha rashi is the zodiac sign of Aquarius. Traditionally, bathing at a
tirtha is auspicious when Jupiter (Brihaspati), the Sun (Surya) and the
Moon (Chandra) transit through specific signs of the Zodiac. The text
probably means that the Sun should transit through Kumbha.

213 Nyasa means to place. Anga-nyasa is the mental appropriation (nyasa) of
different limbs of the body (anga) to different divinities. Kara-nyasa is
similarly done to different parts of the hand (kara). This is an act of
purification. Nyasa can also mean the placement of Matrikas in different
parts of a mystical diagram (yantra).
214 Pronouncement of a mantra.
215 Probably meaning AUM Namah Shivaaya as a whole, or AUM, Namah
and Shivaaya separately.
216 Sukta is a hymn.
217 A mantra with ten aksharas. This probably means AUM Namah
Bhagavate Rudraaya.
218 Measures of distance are not standardized. Hasta is the length of a hand,
aratni is the length of an elbow, that is, a cubit. Dhanus is the length of a
bow, usually given as four hastas.
219 Ganga that flows through Shiva’s matted hair.
220 Funeral oblation offered to a deceased ancestor or relative. This is done
immediately after death, once every month for a year after death, and
then at the end of a year, or every year.
221 Yama is a period of three hours and night lasts for twelve hours. Nishitha
is the six hours centred around midnight.
222 A yojana is a measure of distance, between eight and nine miles.
223 The text uses the word Mriga to mean Capricorn.
224 The river Sona/Sone.
225 Vinayaka is Ganesha.
226 Tamasa (Tons) is a tributary of Ganga and Reva (often equated with
Narmada) is a tributary of Narmada.
227 Krishna and Venna.
228 Suvarnamukhi, in the Rayalaseema region.
229 Pampa, often identified with Tungabhadra, is a tributary of Tungabhadra.
Shvetanadi is probably Sitanadi, which joins Mahanadi. Kanya is difficult
to identify.
230 Although by no means certain, this could be the Shivakashi river in
Karnataka.
231 Mesha is the sign of Aries. Naimisha is the forest of Naimisharanya and
Badari is Badarikashrama (Badrinath).

232 Simha and Karkataka are respectively Leo and Cancer. Sindhu is Indus.
233 Mandakini river in Kedarnath.
234 The names of lunar months are different from those of solar months.
Simha is a solar month, corresponding to the rashi of Simha and is in
August/September. It roughly corresponds to the lunar month of
Bhadrapada. The solar months are Mina (lunar Chaitra), Mesha (lunar
Vaishakha), Vrisha (lunar Jyestha), Mithuna (lunar Ashada), Karkataka
(lunar Shravana), Simha (lunar Bhadrapada), Kanya (lunar Ashvina),
Tula (lunar Kartika), Vrishchika (lunar Margashirsha), Dhanus (lunar
Pousha), Makara (lunar Magha) and Kumbha (lunar Phalguna).
235 Virgo.
236 Dantin is the one with tusks, Ganesha.
237 Libra.
238 Scorpio.
239 Capricorn.
240 Ganga.
241 Aquarius.
242 That is, Kaveri.
243 Tamraparni is Thamirabarani (Tamil Nadu) and Vegavati is Vaigai (Tamil
Nadu).
244 Through austerities.
245 Good behaviour.
246 Usha is sometimes translated as dawn. The day is divided into eight
yamas, each yama lasting for three hours. Four yamas are day and four
yamas are night. Usha is the last yama of night and the final one and a
half hours of night represents Sandhi, the period of conjunction between
night and day.
247 That is, he must not clean himself inside a waterbody.
248 Prasriti is the length of the palm when the hand is stretched out and the
palm is open.
249 A washed piece (dhouta) piece of cloth (vastram), worn as a lower
garment, is dhoutavastram, usually known as dhoti. Pancha is five and
kaccha is the act of tucking the garment into the waist. The lower
garment is worn with five such tucks.
250 Upper garment.

251 This is a reference to the Bhasmajabala Upanishad, where Jabala, Shiva’s
devotee is told by Shiva about the smearing of ash (bhasma) on the body,
in particular, the Tripundraka/Tripundra, the three horizontal lines that are
smeared on the forehead using the three middle fingers. Sometimes, this
is also done with sandalwood paste.
252 This is the apah suktam from Rig Veda 10.9. What’s been cited in the
text is only the first three words of a complete mantra consisting of nine
verses. Those three words translate as, ‘O Water! Because of your
presence.’ This sounds incomplete and the complete first line is, ‘O
Water! Because of your presence, the atmosphere is pleasant and imparts
us with vigour.’ A subsequent verse has the two words yasya kshayaya,
meaning ‘whose decay’. Addressed to water again, the complete line is
‘Thus, you going to one who is suffering is sufficient to revive him.’
253 In the morning.
254 Pradakshina of one’s own self. This is figurative, contemplating that one
is identical with the paramatman and realizing that everything is
therefore going around one’s own self.
255 If the omission has been for one day, the gayatri japa will be one
hundred times more. If the omission has been for two days, the gayatri
japa will be two hundred times more and so on.
256 The text says Shikhashtaka. Shikha is the tuft of hair and with ashtaka
(eight) we have eight tufts of hair. This makes no sense and we have
changed it to Shivashtaka, the eight verses that are a prayer to Shiva—
prabhum prananatham vibhum vishvanatham and so on.
257 A chakra is the focal point in a body, used for meditation. The usual list
has twelve chakras—muladhara, svadhishthana, manipura, anahata,
vishuddha, ajna and sahasrara. In the twelve chakra system, there are six
within the body and six that are outside the body, higher and universal.
The six within the body are muladhara, svadhishthana, manipura,
anahata, vishuddha and ajna. The higher six are sahasrara, narayanana,
brahmanana, trikuthi, svaminana and muktanana.
258 ‘I am he.’
259 Brahmarandhra is the centre of the brain and sahasrara is located inside
brahmarandhra.

260 Tattvas are principles and Mahat tattva is the primordial principle from
which creation takes place. The bodies stand for different universes.
261 Krita, treta and dvapara.
262 Chandrayana is a kind of fasting that follows the progress (ayana) of the
moon (Chandra). On the full moon night, one only eats fifteen mouthfuls
of food. For the fifteen lunar days following the full moon, this is
decreased by one mouthful per day. For the fifteen lunar days following
the new moon, this is increased by one mouthful per day.
263 Presumably because agriculture has caused violence to living beings.
264 That is, pancha mahayajna, the duty of every householder.
265 The collection of kindling.
266 The sacrifice into the fire, as performed by a householder.
267 The fire maintained by householders.
268 Offered to the digestive fire.
269 Unforeseen situations that do not allow for the usual household fire to be
preserved.
270 Arani stands for the two churning sticks used to kindle a fire, by rubbing
them against each other.
271 Studying the Vedas honours the rishis. This is one of the five
components of pancha mahayajna. Brahma yajna has two definitions, the
broader one equates it with all of the five components of pancha
mahayajna, the narrower one with only one of these.
272 There were difficulties connected with Kumara’s (Skanda’s) birth. He
was deposited in a clump of reeds and reared by Krittikas, thus becoming
Kartikeya. Different divinities are associated with different days of the
week. In the listing given here, and there are alternative listings. Shiva’s
day is Monday, Kumara’s day is Tuesday, Vishnu’s day is Wednesday,
Brahma’s day is Thursday, Indra’s day is Friday, Yama’s day is Saturday
and Aditya’s (Surya’s day) is Sunday.
273 Corresponding to the seven days of the week.
274 That is, oblations are superior to japa, donations are superior to oblations
and so on.
275 That bit of accumulated karma that has come to fruition in the present
life.
276 The goddess of wealth and prosperity.

277 Somavara is Monday, Bhoumavara is Tuesday, Soumyavara is
Wednesday, Guruvara is Thursday, Bhriguvara is Friday and Mandavara
is Saturday.
278 Moong dal.
279 Adhaka is a measure used for grain, equal to one-fourth of a drona.
280 Astringent, sweet, bitter, pungent, salt and sour.
281 This possibly means establishing temples.
282 Asvattha is the holy fig tree, tulasi is the holy basil.
283 The meaning of this shloka is not clear, and we have taken some
liberties. It seems to suggest that the fruits decrease as a specific yuga
progresses.
284 Sankranti is the movement of the sun from one sign of the zodiac (rashi)
to another. Thus, there are twelve of these. The entry of Surya into
Capricorn, with the movement from dakshinayana to uttarayana, is
known as makara sankranti or mriga sankranti, while its entry into
Cancer, with the movement from uttarayana to dakshinayana, is known
as karka sankranti. The entry into Gemini, Virgo, Sagittarius and Pisces
are known as shadashiti. The entry into Taurus, Leo, Scorpio and
Aquarius are known as vishnupada. The entry into Aries and Libra is
known as vishuva sankranti.
285 In this context, patra means a worthy recipient.
286 Etymologically, saves (trayate) from downfall (patana).
287 Etymologically, saves (trayate) the reciter (gayaka).
288 The seven upper regions are Bhuloka, Bhuvarloka, Svarloka, Maharloka,
Satyaloka, Tapoloka and Janaloka. The seven nether regions are Atala,
Vitala, Nitala, Sutala, Talatala, Rasatala and Patala.
289 Vishnu’s world.
290 Sharva is one of Shiva’s names.
291 Sarasvati’s.
292 There are grains left after a crop has been harvested, or after grain has
been milled. If one subsists on these left-overs, that is known as
unchavritti. Shilavritti means gathering the stalks and surviving on those.
These clauses are meant for brahmanas.
293 The lotus position.
294 Ganesha, the destroyer of impediments.

Shali is a fine variety of rice. Kudava is a measure used for grain, equal
to twelve handfuls. Four kudavas amount to one prastha.
The width of a finger.
Great puja.
Fourth lunar tithi.
Undertaken with a specific desire in mind.
A tithi can extend over two solar days.
Jayate means generated. Puh means purification. Puja is something that
generates purification.
Twelfth lunar tithi.
Ninth lunar tithi.
That is, Maha Shiva Ratri.
Yellow myrobalan.
Ganesha.
There are four elephants that dwell in the four directions. These are
known as diggajas, an elephant (gaja) for each direction (dik).
Three-eyed.
The physician of the gods.
Trikatuka/trikatu is a mix of three ingredients—black pepper, long
pepper and ginger.
The second yama, after dawn.
Pancharna mantra.
A measure of capacity.
Cloves, nutmeg, camphor, aloe and kakkola berry, all in a mixture.
In the sign (), the dot is bindu and the semi-circle is nada.
Bharga is Shiva and Bhargaa is Parvati.
Jiva is living being. It decays (jiryate) from the time of birth.
Bound in the noose of karma.
Bham (splendor) and gacchati (to go), combining to get Bhaga.
Meaning enjoyment.
Five products that come from a cow.
Dhvani is sound, nada is a loud roar. Yantra is a mystical diagram used
for worship. Reference is to AUM. Pratishthita is one that is established

and does not move, while chara is one that is mobile. Guru means large.
AUM can be written as OUM or AUM. The text uses AUM.
323 Ashes, smeared on the forehead.
324 There are sections in this chapter that are difficult to understand and
translate. Several meanings are esoteric in nature. Hence, it does not
follow that the translation is exactly right.
325 Prapancha is the visible universe.
326 Pancharna and panchakshara are the same.
327 The implication seems to be that bindu and nada are only known to
yogis.
328 Nivritti is detachment from fruits and renunciation of action. Pravritti is
action with a desire for the fruits.
329 Vyahriti means the words bhuh, bhuvah and svah, uttered after AUM.
330 Metres.
331 The ‘six’ could apply to many things. But it may also mean anga-nyasa,
with the heart, the forehead, the crown of the head, the part from the ears
to the waist, the eyes and around the head, the standard six parts of the
body for such nyasa.
332 The word kriya has multiple meanings. Here, it means rites.
333 The word tapas can only be imperfectly translated as austerities since it
has a nuance of scorching and purifying oneself.
334 Namah Shivaaya.
335 From chaturdashi in shukla paksha to chaturdashi in krishna paksha.
336 Mudras are positions of the hand. One hand is in varada mudra, the
position of granting boons. This has the hand pointing downwards, palm
uppermost and fingers pointing downwards. The second hand is in
abhaya mudra, the position that signifies freedom from fear. The hand is
held up, the palm facing outwards.
337 That is, along with Amba.
338 Shiva has multiple forms. These five forms correspond to the directions.
Stated very simply, Sadyojata is the form that bestows happiness and
unhappiness and faces the west. Vama/Vamadeva is the form that
represents the turiya state of consciousness and faces the north. Aghora is
the form that represents jnana and faces the south. Tatpurusha (referred

to in the text as Samba, or the one with Amba) stands for bliss and faces
the east. Ishana represents space and faces upwards.
339 Homa is the offering of ghee into the fire. For different rites, the sacred
thread (upavita) is worn in different ways. Before homa, there is a
practice of winding the upavita around the neck. Below the mouth
probably refers to this.
340 Kapila means tawny, but often means an excellent cow.
341 The supreme and great goddess, Adi Paraashakti or Mahadevi.
342 Respectively, vatakas and apupas.
343 A term particularly used in tantra. This means to accomplish a task, with
a specific objective in mind, within a stipulated period of time.
344 The lord of all action.
345 The wheel of time.
346 Beyond time.
347 Destiny or time.
348 Maya = Ma + ya. Ya means to proceed towards.
349 This is a very contrived derivation of jnana. Janih is birth/creation,
janija is something that is the result of creation and is therefore
temporary. Na (not) + janija (temporary) = jnana.
350 Concerning the jivatman, knowledge about the jivatman.
351 Vedi means altar. But here, it seems to apply to the base of the lingam.
352 Earth, water, fire, air, space, mind, intellect and ahamkara.
353 Primary illusion.
354 Inner apartment, sanctum sanctorum.
355 The mind possesses the gunas and the five tanmatras are the five subtle
elements.
356 Here, the word Shiva is being derived from vasha, to keep under control
or subjugation. The one who does this is Shiva.
357 This is Bindu lingam.
358 A type of fast-growing rice.
359 Siddhis mean powers. Specifically, yoga leads to eight major siddhis or
powers. These are anima (becoming as small as one desires), mahima (as
large as one desires), laghima (as light as one wants), garima (as heavy
as one wants), prapti (obtaining what one wants), prakamya (travelling

where one wants), vashitva (powers to control creatures) and ishitva
(obtaining divine powers).
360 A woman’s private property, over which, she alone has independent
control.
361 Rasa lingams are made out of mercury, Bana lingams are natural stones
found in riverbeds, Svarna lingams are made out of gold and Shila
lingams are made out of rock. Sphatika lingams are made out of crystal,
while Parthiva lingams are made out of earth.
362 The lingam is in the form of vibhuti and the ashes are worn on the
forehead.
363 The Aghora mantra runs Aum aghorebhya atha ghorebhya ghora
ghoratarebhya and so on. It can be found in the twenty-first anuvaka of
Mahanarayana Upanishad.
364 Shami is the name of a tree believed to contain fire, palasha is a tree
(butea monosperma) and aragvadha is the Amaltas.
365 The word bhasma (bhasman) or ash is derived from the root of
something that shines.
366 The same as prapancha.
367 Mark made on the forehead.
368 Literally meaning, ‘He himself thinks that let everything flourish because
of this’. This is a derivation for the word bhasma—bha+s+ma.
369 A derivation given earlier.
370 Simha is lion and the word is derived from himsa (violence).
371 From guru = guna + ruddha (obstruct).
372 Shishya (disciple) is derived from the root for ordering.
373 Vighnesha, lord (Isha) of impediments (vighna), is Ganesha, the remover
of impediments.
374 The word chaitya has several meanings—sacrificial shed, temple, altar,
sanctuary and a tree that grows along the road.
375 Unit of weight.
376 A fragrant gum resin used as incense.
377 That is, nine jewels all together.
378 The eight guardians of the directions are Indra (east), Agni (south-east),
Yama (south), Nirriti (south-west), Varuna (west), Vayu (north-west),

Kubera (north) and Ishana (north-east). Vishnu is for the nadir and
Brahma for the zenith.
379 Used when one gives something to someone, chaturthi or the fourth case
in grammar.
380 We have interpreted the word mandala in this way.
381 Known as punyahavachanam, pronouncements of benedictions and
peace.
382 Known as dasha (ten) danam (donations), where ten kinds of objects are
given to brahmanas.
383 Donation of Kala.
384 The word used for a gold coin is nishka.
385 The resolution, the reason for undertaking the puja.
386 This is the prayer used when sacrificing oneself.
387 Known as Balipitha—bali (offerings) and pitha (pedestal).
388 Uragas are the same as nagas/pannagas. They are not quite the same as
snakes (sarpas), since they can assume any form at will and have semi-
divine traits. We will translate sarpas as snakes and uragas as serpents.
389 The eight forms of Shiva can be interpreted in different ways. He often
has eight names—Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva,
Bhima and Ishana. (The list of eight names does vary though.) His eight
forms are also identified with the five elements, the sun, the moon and
the sacrifice. There is thus no unique way to interpret the number eight.
390 Ganga.
391 Literally, five threads. While this has been interpreted metaphorically,
one measures the lingam’s height, circumference and width. This must be
in exact proportion to the base and the pitha’s circumference, the latter
being double that of the lingam.
392 Great knowledge.
393 Kshatriyas.
394 Mantras in this chapter cause a problem because the mantra is not
intended to be the familiar Namah Shivaya alone. There is a complete
mantra, of which, what is mentioned is a part. These mantras are
typically from Chapter 16 of the Vajasaneyi Samhita, associated with the
Yajur Veda. For example, this mantra not only mentions obeisance to

Shiva, but also to Shiva under his names of Sambhava, Bhava, Shankara,
Mayaskara and Shivatara. This one is from 16.41 of Vajasaneyi Samhita.
395 Bhurasi bhumirasi aditirasi etc., used for purifying the ground. This is
13.18 of Vajasaneyi Samhita. ‘You are the earth. You are the ground. You
are Aditi, who holds up the world.’ Words to that effect.
396 4.2 of Vajasaneyi Samhita. ‘May the water, who is our mother, purify
us.’ Words to that effect.
397 16.1 of Vajasaneyi Samhita. ‘O Rudra! I bow down to your rage. I bow
down to your arrows.’ Words to that effect.
398 Shambhavaya is the dative of Shambhu. This is the 16.41 mentioned
earlier.
399 Five kinds of amrita—milk, curd, ghee, honey and sugar.
400 Nilagriva, blue-throated, is one of Shiva’s names. Nilagrivaya is the
dative. This is 16.28 of Vajasaneyi Samhita. In this, other names of Shiva
are mentioned—Bhava, Rudra, Sharva, Pashupati, Nilagriva and
Sitikantha.
401 3.61 of Vajasaneyi Samhita. ‘O Rudra! This is your seat’ and so on.
402 16.15 of Vajasaneyi Samhita. ‘Do not harm us, old or young’ and so on.
403 16.2 of Vajasaneyi Samhita. ‘O Rudra! With your auspicious form …’
and so on.
404 16.3 of Vajasaneyi Samhita. ‘With the arrow you hold in your hand …’
and so on.
405 16.5 of Vajasaneyi Samhita. ‘O eloquent one! O foremost among divine
physicians …’ and so on.
406 Literally, ‘this being’.
407 16.7 of Vajasaneyi Samhita. ‘May the one who moves …’ and so on.
408 Nilagrivaya is the dative of Nilagriva. 16.8 of Vajasaneyi Samhita. ‘I
prostrate myself before Nilagriva Sahasraksha …’ and so on.
409 There are variations of the gayatri mantra, addressed to specific devas.
The one mentioned here is Rudra-Mahadeva gayatri. As cited in
Mahanaryana Upanishad, it is ‘tatpurushaya vidmahe mahadevaya
dhimahi tanno rudra prachodoyat’. ‘May we comprehend that Purusha.
For that, we meditate on Mahadeva. May Rudra urge us towards that
objective.’

410 This is the famous Mahamritunjaya mantra. 3.60 of Vajasaneyi Samhita.
‘Tryambakam yajamahe sugandhim pushtivardhanam.’ ‘We worship the
fragrant Tryambaka, who enhances our nourishment.’
411 18.36 of Vajasaneyi Samhita. ‘May you store milk in the earth …’ and so
on.
412 23.32 of Vajasaneyi Samhita. The address is to a divine horse,
Dadhikravan.
413 These are famous hymns, especially the first, which runs, madhu vata
ritayate madhu ksharanti sindhavah. They are 13.27-29 of Vajasaneyi
Samhita. ‘May the winds be sweet. May the rivers be sweet. May the
night be sweet. May the dawn be sweet. May the tree be sweet. May the
sun be sweet.’ Words to that effect.
414 Namah Nilagrivaya, mentioned earlier.
415 16.16 of Vajasaneyi Samhita. ‘Harm not our offspring’ and so on.
416 16.36 of Vajasanayi Samhita. ‘I prostrate myself before Dhrishnu’,
Dhrishnu meaning the bold and confident one.
417 These four hymns, 16.11-14 of Vajasaneyi Samhita, are about Shiva’s
bow and arrows, which should protect and not harm.
418 16.28 of Vajasaneyi Samhita. ‘I prostrate myself before dogs and before
those who own dogs.’
419 Akshata is unhusked grain. The mantra is 16.27 of Vajasaneyi Samhita,
mentioning homage to artisans and chariot-makers.
420 16.42 of Vajasaneyi Samhita. ‘I prostrate myself before the one who
enables the crossing over of samsara’ and so on.
421 16.46 of Vajasaneyi Samhita. ‘I prostrate myself before the one who
exists in leaves’ and so on.
422 16.29 of Vajasaneyi Samhita. ‘I prostrate myself before the one who has
matted hair’ and so on.
423 16.31 of Vajasaneyi Samhita. ‘I prostrate myself before the one who
moves swiftly’ and so on.
424 16.32 of Vajasaneyi Samhita. ‘I prostrate myself before the one who is
the eldest and the youngest’ and so on.
425 Mahamritunjaya mantra, mentioned earlier.
426 16.48 of Vajasaneyi Samhita. ‘To the Rudra who hears words of praise’
and so on.

427 16.44 of Vajasaneyi Samhita. ‘I prostrate myself before the one who
exists in settlements of cows.’ Words to that effect.
428 There are eleven Rudras, but the listing of the names differs. These two
mantras have been mentioned earlier.
429 13.4–13.6 of Vajasaneyi Samhita. ‘Hiranyagarbha was the one who arose
first’ and so on.
430 11.28 of Vajasaneyi Samhita. This is an invocation to Agni, who is dug
out from the earth.
431 Esha te is 9.35 of Vajasaneyi Samhita, whereby offerings are made to
various devas. Yato yatoh is 36.22 of Vajasaneyi Samhita, whereby
protection is sought from all quarters. Tryambaka mantra is
Mahamritunjaya mantra. As stated earlier, mudras are positions for the
hands. There are several mudras. The five mentioned here are Shiva
mudra (in the form of the lingam), Abhaya mudra, Jnana mudra (for
knowledge), Dhenu mudra (resembling a cow) and Maha mudra (more a
position of dhyana, rather than a hand position). But in this context,
Maha mudra probably refers to a hand position.
432 16.26 of Vajasaneyi Samhita. ‘I prostrate myself before armies.’ Words
to that effect.
433 ‘I prostrate myself before cows.’
434 Namah Shivaya.
435 Literally, Shatarudriya means one hundred Rudras and is a mantra to
Rudra, from the Yajur Veda.
436 Panchanga patha may mean a rite whose meaning has now been lost.
Otherwise, panchanga (five limbs) patha (reading) refers to jyotisha
(astronomy/astrology). Panchanga of jyotisha refers to tithi, nakshatra,
rashi, yoga (conjunction) and karana (the end of half a tithi).
437 This has not been mentioned earlier and is 29.36 of Vajasaneyi Samhita.
It is an invocation to Agni.
438 The mantra, ‘ya te Rudra’.
439 27.35 of Vajasaneyi Samhita, stating that Ishana pervades the universe.
440 These are Shiva’s names. Bhavanasha is the one who destroys worldly
existence, Ugra is the fierce one, Ugranasha is the one who destroys
terrible things and Shashimouli is the one who wears the crescent moon
on his head.

441 AUM Namah Shivaya.
442 Sanaka, Sananda, Sanatana and Sanatkumara are four sages, born
through Brahma’s mental powers.
443 The palms joined and held together in the form of a cup, a gesture of
offering.
444 To ward off harmful omens, objects or people.
445 A dakini is a demoness, usually feeding on flesh and blood.
446 Of a pair of scales.
447 Celestial singers and bards.
448 The words daitya and danava are sometimes used as synonyms. Daityas
are the sons of Diti, through the sage Kashyapa. Danavas are the sons of
Danu, through the sage Kashyapa. Daityas and danavas are thus kin. The
word asura (counterpoint of sura or god) is also used as a synonym.
449 Equivalently, kimpurusha, a semi-divine species.
450 Where the mother’s varna is superior to that of the father’s.
451 By others.
452 Food after an offering is made to a divinity.
453 A Jyotirlingam is a natural lingam that blazes in energy and radiance.
Every Jyotirlingam is a Svayambhu lingam, but every Svayambhu
lingam is not a Jyotirlingam. There are twelve Jyotirlingams and the
standard list is Somanatha, Mallikarjuna, Mahakaleshvara,
Omkareshvara, Kedaranatha, Bhimshankara, Vishveshvara, Vaidyanatha,
Rameshvara, Tryambakeshvara, Nageshvara and Ghrishneshvara.
454 Chanda is one of Shiva’s attendants.
455 In thoughts, words and deeds.
456 With the lingam in the palm of the hand.
457 In the form of the ashes.
458 A type of tree.
459 Triveni is the confluence of Ganga, Yamuna and Sarasvati, in Prayaga.
460 That is, Brahma’s daughter, Sarasvati.
461 Of a pair of scales.
462 Singular, because only Shounaka is being addressed now.
463 Though not clearly stated, this seems to be the shloka cited.
464 King Indradyumna’s story is identified more with Vishnu. While
constructing a temple to Vishnu, along the shore of an ocean, he cut down

a tree.
465 Feminine of brahmana.
466 Respectively, great bhasma and little bhasma.
467 Shrouta bhasma is obtained from rites described in shruti texts, smarta
bhasma from rites described in smriti texts. Loukika bhasma is ordinary
bhasma, obtained from fires in general.
468 The Jabala Upanishad was spoken by Yajnavalkya. It doesn’t have such
mantras. What is meant is Bhasma Jabala Upanishad. That has seven
mantras—Agni is this bhasma, Vayu is this bhasma, water is this
bhasma, earth is this bhasma, space is this bhasma, devas are this
bhasma and rishis are this bhasma.
469 Sprinkling the ashes.
470 3.62 of Vajasaneyi Samhita. This has a reference to the three lives of
Jamadagni, Kashyapa and devas, with the desire that the worshipper
should also have similar three lives (tri ayusham).
471 Savana is the three times a day (morning, noon and evening), when an
offering of soma is made.
472 Mentioned earlier.
473 29.16 of Vajasaneyi Samhita, a mantra addressed to Agni.
474 Shivoham (I am Shiva).
475 Practitioner of tantra.
476 When three vertical, instead of horizontal, lines are used, the mark of a
Vishnu devotee.
477 The mark of Vishnu’s devotee again.
478 A text devoted to bhasma and Tripundraka. It is spoken by a descendant
of sage Jabali.
479 Semi-divine species.
480 For the duration of Brahma’s lifespan.
481 The fire that burns in every household.
482 The fire that burns in the southern direction.
483 Will power.
484 The fire used for sacrifices.
485 Ten directions, ten lords of these directions and eight Vasus.
486 Usually, the nine Shaktis are listed as Kushmanda, Mahagouri, Kalaratri,
Siddhidatri, Katyayani, Brahmacharini, Shailaputri, Skandamata and

Chandraghanta.
487 The ears are probably counted as one. Otherwise, there would be nine
places.
488 The saptarshis. The saptarshis are the seven great sages. The list varies,
but the standard one is Marichi, Atri, Angira, Pulastya, Pulaha, Kratu and
Vasishtha. In the sky, the saptarshis are identified with the constellation
of Ursa Major (Great Bear).
489 Brahma, Vishnu and Rudra.
490 With Isha in the dual, this means both Shiva and Shakti.
491 I prostrate myself before the two seeds.
492 Umesha means Uma and Isha, together. Above and below is with
reference to the waist.
493 Bhima means the terrible one. Shiva’s name.
494 Literally, Rudra’s eyes. Rudrakshas are seeds of the tree Elaeocarpus
ganitrus.
495 The region around Bengal. The capital of Gouda is now in Malda
district.
496 The myrobalan amalaka.
497 Fruit of the jujube tree.
498 Chickpea.
499 A shrub that has a red-black berry.
500 One-tenth of what is not clear.
501 String, rosary, necklace.
502 This must be an independent statement. Even if one assumes there are
three strings in an upavita, the number just described falls slightly short
of one thousand.
503 Since Shiva is speaking to Devi, this is an inconsistency.
504 Thirty-two.
505 Rudra-Mahadeva gayatri.
506 The basic mantra of AUM Namah Shivaya.
507 Fruit of Cordia latifolia, a medicinal plant.
508 The village pig. However, this has already been covered in the
prohibition on meat.
509 Yama’s command to his servants.
510 Yama.

511 Interpreted in this context as Ganesha, Devi, Surya, Rudra and Vishnu.

512 The nine Shaktis mentioned earlier.

513 In each month, a different Aditya shines as Surya. Hence, there are

twelve Adityas. The usual list of twelve Adityas has Vamana, Aryamat,

Indra, Tvashtri, Varuna, Dhatri, Bhaga, Parjanya, Vivasvat, Amshumat,

Mitra and Pushya.

514 Since every manvantara has a different Indra, for fourteen manvantaras

or one kalpa.

515 Abhichara is a magical mantra used for malevolent purposes. Shakinis

and dakinis are evil and destructive demonesses, the words are often used

synonymously.

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516 Ganesha.
517 The word used is tata, translated as ‘father’ because Suta is doing the
narration.
518 The word Shankara means someone who bestows auspiciousness and
prosperity.
519 Narada was born through Brahma’s mental powers.
520 One of Indra’s names. Hari is also one of Indra’s names.
521 Smara, Madana or Kama is the god of love. His wife is Rati. It is not
obvious what ‘son’ means. Kama and Rati’s son is Harsha (joy) and that
is the obvious meaning. But it could also mean Brahma’s son, Vasanta
(spring), who is Kama’s friend.
522 Madhu means spring, as well as the month of Chaitra. Here, it possibly
means spring.
523 The three types of bhakti are kirtana, shravana and manana.
524 In a svayamvara, a maiden herself chose her groom from assembled
suitors.
525 Vishnu. Shrisha (Shri’s lord), Madhusudana and Keshava are also
Vishnu’s names.
526 Hari is Vishnu’s form and Narada asked for Hari’s form. But the word
hari also means monkey. Thus, ostensibly granting Narada his wish,
Vishnu gave him the face of a monkey.
527 Lakshmi.
528 He saw his natural form and did not know that he had a monkey’s face.
529 At the time of the churning of the ocean, Vishnu assumed this form to
deprive asuras of amrita. Varuni is liquor. Shiva drank the poison that
emerged from the churning of the ocean and became blue in the throat.
530 Since Vishnu had assumed the form of a king, he was born as King
Rama, whose aide was Hanuman.
531 Shatarudriya.
532 Bhavani means Parvati, Bhava’s wife.
533 Virupaksha is one of Shiva’s names.
534 Kashi, literally, the forest of happiness.
535 Parameshvara.
536 Often used before invoking a curse.
537 The lord of Kashi, Shiva.

Shiva.
The respective paths of bhakti, jnana, tapas (austerities), donations and
visiting tirthas.
The word tattva means principles. But the sense of the true or essential
nature, is not captured by the word ‘principles’.
The great dissolution that occurs at the end of Brahma’s lifespan. The
secondary dissolution occurs at the end of Brahma’s day.
Pradhana is the main cause behind material nature.
Ganga.
Kashi.
Dissolution.
Literally, never forsaken.
Pinaka is the same of Shiva’s bow or trident.
From the root vish, meaning someone who pervades everything.
The Vedas.
One whose abode (ayana) is water (nara).
One associated with each of the three gunas.
The five subtle elements.
Five organs of action, five sense of perception, five subtle elements, five
gross elements, manas (mind), buddhi (intellect), ahamkara (ego) and
Pradhana.
Vishnu.
Hiranyagarbha.
Kandarpa is Kama’s name.
Alternatively, cause and effect. Sat and asat can be translated as either.
Brahma is reporting what Brahma said then.
Aja means without birth/origin.
Lord of the universe.
Puruhuta means someone who receives oblations first. Purushtuta means
someone who is praised first.
A hamsa (swan) is believed to have the power of discrimination, so that
it can drink the milk from a mixture of milk and water. Brahma’s mount
is a swan. The word Hamsa is used for both the paramatman and the
jivatman and for a supreme sadhaka who can discriminate between the

two. The word Hamsa-Hamsa can be taken to be one who is supreme
among such Hamsas.
563 The white boar.
564 In the form of the lingam.
565 A short vowel sound is pronounced over a single matra, matra meaning
a syllabic instant. A long vowel sound is pronounced over two matras.
Pluta is protracted, pronounced over three matras.
566 A living being has four states—waking, dreaming, sleeping and turiya.
Turiya is the fourth state, when one perceives union between the human
soul, jivatman, and the brahman.
567 Vishnu.
568 Shabda Brahman means the sound AUM.
569 That is, Brahma.
570 Shiva’s name, the blue-red one.
571 Brahma.
572 The five elements.
573 Kah is Brahma’s name, though the word is also applied to other
divinities.
574 Plasma, blood, muscle, fat, bone, marrow and seminal fluid. These are
known as the seven dhatus.
575 A, U, M, bindu and nada.
576 One has to guess how this number of 38 is arrived at, since it is not
immediately obvious. One possibility is 25 consonants, plus 4 sonorants,
plus 4 conjunct consonants, plus 3 sibilants,  and . These shlokas are
difficult to understand.
577 Gayatri mantra is usually written as bhur bhuvah svah, tat savitur
vareniyam, bhargodevasya dhimahi, dhiyo yo nah prachodayat. But the
mantra actually starts with tat savitur vareniyam. Thus, there are four
lines, but the mantra proper has 8 × 3 = 24 aksharas.
578 There are different mantras that go by the name of chintamani mantra,
including gayatri mantra. Dakshinamurti is Shiva’s form as a teacher and
there are different mantras addressed to Dakshinamurti. ‘Tattvamasi’
means ‘You are that’.
579 Avatara is incarnation, with a root in descending or coming down.

580 While Brahma can be addressed as a great sage, this is probably an
inconsistency and is meant for Narada.
581 Vishnu.
582 Alternatively, light.
583 Vishnu.
584 A mahayuga is a cycle of satya/krita yuga, treta yuga, dvapara yuga and
kali yuga, with the intervening periods between these yugas also added. It
amounts to 12,000 divine years.
585 Nara.
586 There are thus 2.5 ghatis in one hour and 2.5 palas in one minute.
587 Suta.
588 Upamanyu learnt from Sanatkumara and Vyasa learnt from Upamanyu.
Vyasa’s name is Krishna Dvaipayana.
589 Since there are many sins, this refers to four major sins. Often, five
major sins are listed. The number four probably refers to killing a
brahmana, drinking, stealing from a brahmana and violating a guru’s
bed. But some other listing may have been intended.
590 A muhurta is a period of 48 minutes. Brahma muhurta is named after
Brahma and is an auspicious time just before dawn, regarded as the last
muhurta of the night. The precise hour depends on the time when the sun
rises.
591 The gods.
592 That is, a kshatriya.
593 In the Manu Samhita.
594 The sixth lunar day.
595 If it is kara nyasa, the six will be the five fingers and the palm. If it is
anga nyasa, the six will be the heart, the forehead, the crown of the head,
the chest, eyes and around the head.
596 Ushira is the root of the fragrant grass Andropogon muricatus.
597 Jati is jasmine, kankola is the ashoka tree, karpura is camphor and
tamalaka is the tamala tree. For the trees, powdered bark is used.
598 Shiva’s bull/attendant is Nandi/Nandisha/Nandishvara/Nandikeshvara.
599 The directions refer to the eight petals of the lotus.
600 Corresponding to garima of the siddhis.
601 Sannidhya means proximity and nirodha means confinement.

602 27.35 of Vajasaneyi Samhita, stating that Ishana pervades the universe.
603 Apamarga is Achyranthes aspera, champaka is a tree with yellow and
fragrant flowers, patala is Bignonia suaveolens, karavira is a kind of
tree, mallika is a kind of jasmine, kamala is a lotus, utpala is blue lotus
(or water lily) and chandana is sandalwood.
604 From the Nila Rudra Upanishad.
605 There were four classes of priests, though the classification varied over
time. The hotri is the chief priest and is accomplished in the Rig Veda.
The adhvaryu is the assistant priest and is accomplished in the Yajur
Veda, though later, the udgatri came to be identified with the Sama Veda.
In addition, there was the brahmana or purohita.
606 The Ganapati Atharvashirsha mantra from Ganapati Upanishad.
607 Mantras for peace.
608 Surya.
609 This probably means verses from Shri Sukta.
610 Upendra is Vishnu’s name.
611 The gods.
612 Tara (Tarakasura) was killed by Skanda. Tara’s sons were Tarakaksha,
Vidyunmali and Kamalaksha. They possessed the three cities of Tripura
and were destroyed by Shiva.
613 Kubera.
614 Such as yellow sapphire.
615 Agni.
616 Brahma is reporting what he said earlier.
617 Observing austerities.
618 This is an inconsistency because it is a quote being reported to Narada.
619 Typically, these five are Shiva, Vishnu, Devi (Parvati), Surya and Ishta
devata (the favoured deva).
620 This is a famous statement. Janami dharmam na cha me pravrittih.
Janami adharmam na cha me nivrittih. Based on Pandava Gita, this is
usually attributed to Duryodhana.
621 The sun.
622 A time of impurity, such as when there is birth or death in the family.
623 Tarpana.
624 Vermilion.

625 Ganesha is the destroyer of impediments. Siddhi and Buddhi are his
personified wives.
626 Chaturthi of grammar.
627 That is, Kartikeya.
628 Mahodara means the large-bellied one and is a name for Ganesha.
Ganesha has already been worshipped and this may be a simple
restatement. Alternatively, Mahodara is also one of Ganesha’s avataras.
629 These are different postures (asana). Of these, padmasana and
bhadrasana are seated postures. But uttanasana and paryankasana
aren’t.
630 Panchamrita.
631 There are different kinds of bathing (snanam). Varuna snanam is the one
with water.
632 Shatapatra is a lotus with one hundred petals.
633 The white thornapple.
634 Mandara is the coral tree.
635 Aguru is aloe.
636 Waving of lamps before an image.
637 The text repeats the same statement twice, the second time as a quote.
638 Shiva’s name, the one with the bull on his banner.
639 A shankha flower is Clitoria ternatea, the blue pea.
640 Pala and tanka are measures of weight.
641 That is, five crore lingams.
642 That is, 50,000.
643 That is, 25,000.
644 That is, 12,500.
645 Sesbania grandiflora, often known as agathi. In Sanskrit, it is also
known as vangasena.
646 Arka is the sun plant. There is no flower immediately identifiable as
kubjakalhara. Kubja is another name for apamarga, mentioned earlier.
Kalhara is the white water lily. Perhaps kubjakalhara is meant to be
taken as two separate words.
647 China rose, hibiscus.
648 A shrub (Pentapetes phoenicia) with red flowers, also known as
bandhujiva.

649 The flower of flax, Linum usitatissimum.
650 Kind of jasmine.
651 Pterospermum acerifolium, often known as bayur.
652 Vitex negundo or Chinese chaste tree.
653 Brassica juncea, the mustard plant.
654 Alternatively, ketaki, screw pine.
655 Bilva fruit.
656 Long pepper.
657 Mustard seeds.
658 Arhar dal.
659 Acacia sirissa.
660 When water or milk is poured over the lingam.
661 A set of eleven mantras, one for each of the Rudras.
662 Purusha sukta, also found in Shukla Yajur Veda and Atharva Veda, is
hymn 10.90 of Rig Veda.
663 To the six (shada) aspects (anga) of Shiva—consciousness, bliss, will,
knowledge, action and eternal nature.
664 Shiva’s.
665 Brahma reporting what he told Vishnu.
666 The seven nether regions.
667 There are different layers of creation, described differently in different
texts. As described here, the first one is mukhya sarga (primary creation),
that of immobile objects; the second is tiryaksrota (flowing downwards),
that of inferior animals; the third is urddhvasrota (flowing upwards), the
creation of devas; the fourth is arvaksrota (that which flowed
subsequently) and is creation of humans; the fifth is bhuta sarga, the
creation of elements. These five are known as vaikrita creations. The
three prakrita creations are Mahat, subtle elements and vikaras
(transformations).
668 Usually four names are given, Sanaka, Sananda, Sanatana and
Sanatkumara. The fifth is Sujata.
669 The spot between the bhru (eyebrows) and ghrana (nose) is known as
avimukta.
670 Half man and half woman.
671 These were the subtle elements.

Prana is the breath of life or the life force. Prana draws breath into the
body, apana exhales it. Vyana distributes it through the body and samana
assimilates it. Udana gives rise to sound.
Shiva.
Devahuti.
These are personified forms of attributes. For example, Shraddha is faith.
Agni.
That is, Sarasvati.
Lord of riches, Kubera.
Described as the capital of Panchala, specifically, South Panchala.
Identified with Kampil, in Farrukhabad district of Uttar Pradesh.
Meaning initiated.
The Vedas, metaphysics, governance, professional knowledge, Itihasa,
rituals, logic and dharma. This is the usual list given of the eight.
Yajnadatta.
Texts that set out rules and rituals for householders.
Gunanidhi’s wife.
Paternal and maternal.
Before conceiving Gunanidhi.
Behaving as if Gunanidhi was dead.
Yama’s city.
Kubera’s capital.
That is, Gunanidhi.
The large-eyed one, Parvati.
Beautiful in throat, Shiva’s name.
Shiva’s name, one with the moon on his crest.
Guhyakas are semi-divine species, companions of Kubera. So are
kinnaras (kimpurushas). Nidhis are treasures and Kubera is their lord.
Kubera is also known as Dhanada, the lord of riches. Rajaraja is Kubera’s
name. Punyajana means virtuous people. Saptajana is a synonym. These
were seven sages who were originally rakshasas.
Parvati’s name.
Yellow in one eye.
One with a malformed body.

698 The same as Vishveshvara.

699 Brahma.

700 Pramathas are Shiva’s attendants.

701 Meaning presumably Shiva, the lord of everything.

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702 The auspicious one, Parvati’s name.
703 Brahma lusted after his own daughter Sandhya, the personified form of
sandhya.
704 There is no consistency about the name of Daksha’s wife. Her name is
usually given as Prasuti. But it is also given as Asikni, who was also
known as Virini (Virani).
705 There is such a temple in Kangra district in Himachal Pradesh.
706 Shiva.
707 The past, the present and the future.
708 Makara is a mythical aquatic creature, loosely translated as
crocodile/shark. Kama is known as Minaketu (with the fish on his
banner) and Makaradhvaja (with makara on his standard).
709 Kama’s arrows are made out of five flowers—aravinda (lotus), ashoka,
chuta (mango), navamallika (jasmine) and nilotapala (blue lotus). His
bow is made out of sugarcane.
710 Rasa means taste. But in this context, it means the emotional flavor, or
state of mind. Eight (or nine) rasas are described—shringara (romance),
hasya (laughter), roudra (fury), karuna (compassion), bibhatsa
(disgusting), bhayanaka (terrible), vira (heroic), adbhuta (extraordinary)
and shanta (peace).
711 Shiva.
712 One who agitates the mind.
713 From wish or desire.
714 One who intoxicates.
715 Darpa means insolence. Brahma is known as Kah. Since he showed his
insolence (darpa) to Kah, Kama is Kandarpa.
716 From the root word for dhyana.
717 Respectively, delighting, appealing, deluding, drying up and killing.
718 These are Kama’s thoughts.
719 Brahma.
720 There are different categories of ancestors, Agnishvatta, Barhishad,
Soumya, Ajyapa, Havishmats and Kalinas. For example, Ajyapas accept
oblations of ghee, Soumyas (Somapas) accept soma. While on earth,
Agnishvattas did not perform fire sacrifices. Barhishads seated
themselves on barhi grass. Havishmats accept oblations. Kavya stands for

oblations to ancestors in general. Kavyavahas are those who convey such
oblations.
721 A list of ten has earlier been given of sages born through Brahma’s
mental powers.
722 The fragrant breeze from Mount Malaya carries the scent of sandalwood
and flowers and kindles love.
723 Kimshuka is a tree with orange-red flowers, flame of the forest, Butea
frondosa.
724 Chamara (chamari is the feminine) is a kind of deer.
725 The twelve ornaments probably refer to armlets, bracelets, necklace,
earrings, diadem, finger rings, anklets, ornaments on the hair, on the
waist, on the forehead, on the nose and on the wrist. Sixteen arts of
shringara refer to the sixteen steps of beautification—washing and
dressing the hair, an ornament for the braiding of the hair, the vermilion
mark, a tilaka mark on the forehead, collyrium on the eyes, a nose ring,
earrings, a necklace, armlets, bangles, the colouring of the hands, wearing
rings on the fingers, wearing a ring on the thumb, wearing an ornament
around the waist, wearing anklets and wearing toe rings. Though there is
agreement on sixteen steps, drawing on an analogy with the sixteen
phases of the moon, the listing of the sixteen steps isn’t consistent.
726 Kamala is Lakshmi, so named because she is seated on a lotus.
727 Chenab. The mountain in question is the Himalayas.
728 Vedanga means a branch of the Vedas, and these were six kinds of
learning that were essential to understand the Vedas—shiksha
(phonetics), kalpa (rituals), vyakarana (grammar), nirukta (etymology),
chhanda (metre) and jyotisha (astronomy).
729 Brihallohita means the large Lohita. Though regarded as a tributary now,
the Lohita (Louhitya or Lohit) river is identified with the Brahmaputra.
The Vayu Purana says that the river Louhitya originates from Lake
Lohita, which is at the foot of the mountain known as Lohita or
Hemashringa. This is to the south-east of Kailasa. Chandrabhaga actually
consists of two rivers, Chandra and Bhaga, both of which have sources
near the Bara-lacha la pass.
730 ‘AUM. I prostrate myself before Shankara. AUM.’

731 Kala means part/portion. Here, the day is divided into six kalas, each
lasting for four hours.
732 Durga is Parvati.
733 A chaste and virtuous woman, devoted to her husband.
734 The twenty-seven nakshatras. Rohini nakshatra is Aldebaran.
735 The moon’s river, that is, Chandrabhaga.
736 Medhatithi.
737 Rundhan is to block. Someone who does not do this is Arundhati.
738 Literally, forest of ascetics.
739 Also known as Kshipra.
740 Meaning Daksha.
741 Spring.
742 The seven notes are shadaja, rishabha, gandhara, madhyama,
panchama, dhaivata and nishada, that is, sa-re-ga-ma-pa-dha-ni.
Cuckoos are believed to call in the panchama note. Other than being the
fifth, the panchama note is believed to originate from the wind in five
parts of the body—navel, thighs, heart, throat and head.
743 One born from the golden egg, Brahma.
744 From the root for residing. Presumably, this means the residing of love
and desire.
745 Sixty-four arts are mentioned as skills of kama kala, such as in
Vatsyayana’s Kamasutra (listed in the third chapter of the first book).
These include skills like singing, playing of musical instruments,
dancing, writing, drawing, tailoring, cooking, knowledge of languages,
solving puzzles and so on.
746 Since Kama is speaking to Brahma and not to Narada, this is an
inconsistency.
747 Identified with Mount Naga in the Fergana range in Central Asia.
748 Chakravaka is the Brahminy duck.
749 Keshara (also known as nagakeshara) is a flowering tree, bala is a kind
of jasmine, karana probably means karnora (oleander), patala is rose,
punnaga is white lotus and kurubaka is amaranth.
750 From the root word for killing.
751 Vasanta.
752 Shiva’s conduct.

753 The mother of the universe.
754 The goddess who is the sleep (nidra) of yoga.
755 Atoms.
756 When a boon is sought, it must be given.
757 The word used is tata, which can mean both father and son. Given what
follows, it can also be translated as father.
758 Asikni is sometimes known as Virani (Virini), Virana’s daughter.
759 Supreme Hamsas or sadhakas.
760 Of indifference.
761 To devas, rishis and ancestors. The first two are respectively paid
through worship and studying, the third requires the generation of
offspring.
762 Mother of the universe.
763 Respectively, knowledge and lack of knowledge (ignorance).
764 Virini.
765 Tithis (lunar days) are divided into five groups—Nanda (1st, 6th and
11th), Bhadra (2nd, 7th and 12th), Jaya (3rd, 8th and 13th), Rikta (4th,
9th and 14th) and Purna (5th, 10th and 15th). Nanda is for happiness,
Bhadra for good fortune, Jaya for victory, Rikta for emptiness (for
negative acts, like cleansing) and Purna is for completion.
766 Krisara is a dish made out of sesamum and grain.
767 The day of the full moon.
768 The day of the new moon.
769 Damana is Artemisia.
770 Solanum indicum.
771 Meaning the goddess of speech.
772 Kshetra is the physical body, kshetrajna is one who knows about the
kshetra, that is, the atman.
773 Transcendental knowledge about the paramatman and the jivatman.
774 The three are Brahma, Vishnu and Rudra and the three Shaktis are
Sarasvati, Lakshmi and Uma.
775 An avadhuta is an ascetic who has renounced all worldly attachments.
However, it also has the nuance of someone who has been cast off from
society and has been excluded by it.
776 One seated on a lotus, Lakshmi.

777 The word vara means boon, as well as groom. Hence, implicitly, Sati
asked for the groom of her choice.
778 On the night of the full moon in the month of Chaitra, the moon transits
through Chitra nakshatra (Spica). The word ‘Chitra’ means the bright
one.
779 Daksha’s daughter.
780 Lagna is the specific rashi (zodiacal sign) which is on the horizon at that
time.
781 The nakshatra was Uttara Phalguni (Denebola). Nakshatras have
divinities associated with them and that for Uttara Phalguni is Bhaga. The
names of these divinities used to be the former names of the nakshatras.
782 The word youtaka [here dowry] means a woman’s private and individual
property.
783 Vishnu.
784 Padma (Lakshmi) is fair and Vishnu is dark, while Shiva is fair and Sati
is dark.
785 Rudra’s head.
786 The text uses the word ‘Bhaga’.
787 In these sentences, the text repeatedly says nadi (river). We have
corrected it to Nandi.
788 Since this shloka is terse, we have expanded it a bit, to make the meaning
clear.
789 Lord of pramathas, Shiva.
790 The mango trees were ready to bloom.
791 Parvati, the daughter of the mountain.
792 A flower that blossoms at the time of the rains.
793 The moon.
794 Vadavamukha fire is the subterranean fire, in the shape of a mare’s
(vadava) head (mukha).
795 The chataka bird is believed to survive on raindrops.
796 Cranes or flamingoes.
797 Partridges.
798 Meaning, Jambudvipa.
799 The Himalayas.
800 The same as kalpadrumas, trees that yield every object of desire.

Shishumara.
Indra.
The guardians of the eight directions.
Apsaras. This Shachi seems to be an apsara, different from Indra’s wife.
A kind of goose.
A kind of goose.
With the face of a horse, another name for kinnaras.
Probably a musical instrument in the shape of a triangle.
She knew and had no reason to ask.
Respectively, shravanam, kirtanam, smaranam, sevanam, dasyam,
archanam, vandanam, sakhyam and atmarpanam.
To protect Markandeya, Shiva burnt down Yama (Kala).
To protect Mali and Sumali, Shiva vanquished Ravi (Surya).
Rama. Ravana was also Shiva’s devotee.
This devotee is Vishnu. Vyasa committed the crime of thinking that
Vishnu is superior to Shiva. He was punished by Nandi.
The bija mantras, associated with the five elements.
Samudrika shastra, reading of marks on the body, or sometimes,
palmistry.
Perhaps a pledge to show her the earth.
The text uses the word Mars.
Bestowed by Shiva on Rama.
Since Rama is speaking, this is clearly an inconsistency.
Kind of drum.
Since Rudra was born from Brahma, this can be translated as father too.
The word used is tata.
Uma’s consort, Shiva.
A gopa is a cowherd, gopi is the feminine.
Rakshasa, that is, Ravana.
That he would not marry a woman who disbelieved his words.
The sage Shilada prayed to Shiva and obtained Nandi as a son.
These shlokas are reminiscent of Bhagavat Gita 2.42-43.
A brahmana who is born as a rakshasa.
The architect of the gods.

831 Kanakhala in Haridwar district.
832 Ritvijas are officiating priests. Though the classification varied over
time, there were four types of ritivijas. The adhvaryu chanted hymns
from the Yajur Veda, the hotri chanted hymns from the Rig Veda, the
udgatri chanted hymns from the Sama Veda and the brahmana chanted
hymns from the Atharva Veda.
833 The three Vedas.
834 Deities (devata) who appear in groups (gana).
835 One who holds or wears a skull, an expression used for an inferior
person. Kapali is also Shiva’s name.
836 Addressed to Dadhichi.
837 A preta is a ghost, the spirit of a dead person or simply something evil. A
bhuta has the same meaning. Strictly speaking, there are differences
between preta, bhuta and pishacha (one who lives on flesh). A preta is
the spirit (not necessarily evil) of a dead person before the funeral rites
have been performed. A bhuta (not necessarily evil again) is the spirit of
a dead person who has had a violent death and for whom, proper funeral
rites have not been performed and may not even be performed. A
pishacha (necessarily evil) is often created deliberately through evil
powers. But the three terms are often used synonymously.
838 Dharagriha, that is, a bathroom with some kind of shower or waterjet.
839 Meaning Rohini was dressed up.
840 Obviously, Shiva had not told Sati about the conflict with Daksha.
841 Usually learning, purity, truthfulness, compassion, liberality and non-
violence. But the listing isn’t uniform.
842 Respectively, oblations offered to gods and ancestors.
843 This is a reference to King Shalva, Shiva’s devotee, who hated Krishna
and fought against him.
844 This is spoken to Brahma.
845 When Indra had attacked Shiva with his vajra.
846 Daruvana or Darukavana is named after a demon named Daruka and his
wife Darukaa, really the latter. The lingam is identified as the Nageshvara
jyotirlingam in Dvaraka.
847 Shi + va.
848 The word Shiva means auspicious.

Ribhus, also known as Vibhus, are divinities whose notion has evolved
over time.
Alternatively, flaming torches.
Jvara is fever and sannipata is aggravation caused by disequilibrium in
three doshas or humours in the body, vata, pitta and kapha.
An auspicious sign.
Don’t drink any water before accomplishing the task.
Yama’s.
A nalva is a measure of distance, equal to 400 hastas or cubits.
Shipi is Shiva’s name and also that of Vishnu.
In this context, these are different types of demons and demonesses.
The number of yoginis varies, but is usually given as sixty-four, or
groups of sixty-four. The names also vary. Often, yoginis are linked with
matrikas, though the names/numbers of matrikas also vary. Each matrika
is associated with seven other yoginis. With eight matrikas, there are 8 ×
yoginis. But this taxonomy is not consistent.
This sentence is unnecessary repetition.
Relating to adhidaivika (destiny), adhibhoutika (nature) and adhyatmika
(one’s own nature).
An evil star or planet.
Specifically, locusts.
Nimesha is the twinkling of an eye.
Sha is one of Shiva’s names.
The past, the present and the future.
Agni.
Varuna.
Vayu.
Kubera’s vimana.
Meaning examination and inquiry. A school of philosophy (darshana).
Dana is a gift. The gods came to the sacrifice, expecting dana.
Virabhadra promised them avadana, the word means a heroic act. But it
also means to cut into pieces.
The pure one, Agni.
Surya.

Chandra.
Varuna.
A lion.
The text states Vaishnava. This is a typo. A few sentences later, it
becomes clear that this is meant to be Ashman.
That is, Mahakali.
This seems to mean Bhairava.
That is, Aditi.
In their personified forms.
The celestial garden.
Helping Kshuva.
Oddly, Dadhichi is described as Chyavana’s son, here and later.
Dadhichi’s father was Atharvan, identified with the Bhrigu lineage.
Shukracharya, the preceptor of the demons, who knew the art of bringing
the dead back to life.
Shukracharya’s father was Bhrigu.
As stated here, the mantra is different from, and an expansion of, the
standard Mahamrityunjaya mantra.
Since the word mandala can have different meanings, we have not
translated it.
The cucumber remains tied to the bond of the plant or is freed.
The same as the Mahamrityunjaya mantra. Mritasanjivani means
something that brings the dead back to life.
These sentences are convoluted, and some liberties have been taken.
Meaning Kshuva.
As sons of Aditi, Vishnu (Upendra) was Indra’s younger brother.
In Kurukshetra (Thanesar).
It was without hanging roots.
Literally, this means the posture adopted for debating and arguing. The
tip of the thumb touches the index finger. The other fingers are close
together and are held out straight. Tarka-mudra specifically refers to the
position of the hands, rather than the overall posture. It is also known as
jnana-mudra.
The three Vedas.

898 Vashat is the exclamation made at the time of offering an oblation.
Vashatkara means the act of uttering vashat, or the one who says it.
Similarly, Svadha is said at the time of offering oblations to the ancestors
and hanta is a benediction, also uttered when presenting an offering to a
guest.
899 Shiva’s name.
900 Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva, Bhima and Ishana.
901 Lord of subjects, Brahma.
902 Vishnu.
903 That is, Bhaga.
904 The text reads Pushan but should probably read Pushti.
905 While Daksha can be addressed as a sage, it is likely that this is meant
for Narada and has crept in.
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906 The Himalayas in personified form. The word Himalayas is used both in
animate and inanimate forms. Mena/Menaka was Himachala’s wife.
907 Mena was born as a daughter to the ancestors. There were three
daughters—Mena, Dhanya and Kalavati. Since they didn’t recognize and
show respect to Sanaka, Sananda, Sanatana and Sanatkumara, they were
cursed that they would be born on earth. In addition, Mena would
become wife of the Himalayas and be Parvati’s mother. These incidents
will be described in the next chapter.
908 One of the seven dvipas into which the world is divided.
909 Prarabdha karma, karma that has ripened.
910 Siradhvaja was Sita’s father. All the kings in the lineage were known as
Janaka.
911 The three Vedas.
912 Meaning, the elder one. Alakshmi, the goddess of adversity, is regarded
as Lakshmi’s elder sister.
913 As Vindhyavasini, she resides in the Vindhyas.
914 The text states that they could see Shivaa. In view of what follows, there
is a negative missing.
915 She is not this, she is not that and so on.
916 Literally, with the directions as garment, naked. But implying someone
who is indifferent to the home and material objects. Digambara is one of
Shiva’s names.
917 A mountain near Kailasa, where many kinds of herbs and medicinal
plants were found. The capital of Himachala’s kingdom.
918 By extension. Mena’s mother was Svadha and Svadha has different
origins, depending on the text.
919 The father’s and the mother’s.
920 Earlier, mountains had wings. These wings were sliced off by Indra, but
Mainaka’s remained.
921 The lotus bark tree, implying that her face was pale.
922 Truth in its three aspects of thoughts, words and deeds.
923 Chaitra.
924 One of the signs of royalty.
925 Parvata’s (mountain’s) daughter.
926 Uma = U + ma, meaning, ‘Oh! Don’t!’

927 Ganga.
928 Golden Gouri.
929 These sentences don’t really belong here.
930 As the earth’s child, Mangala (Mars) is known as Bhouma and is
regarded as an inauspicious planet.
931 Gangavatara should be Gomukh, at the foot of the Gangotri glacier. In
that case, Brahmapura will be higher up. However, if Brahmapura is
identified with Vairatapattana in Dhikuli in Uttarakhand, Gangavatara
might be Gangadvara or Haridvara.
932 One with matted hair, Shiva.
933 Sthalapadma, Hibiscus mutabilis.
934 The basic principle of samkhya.
935 As will be evident, a request that his daughter should serve Shiva.
936 Tala is the measurement of time in music.
937 Daitya means Diti’s son. In the Nrisimha/Narasimha avatara, Vishnu
killed Hiranyakashipu. In the varaha avatara, Vishnu killed Hiranyaksha.
Hiranyakashipu and Hiranyaksha were twins. Sometimes, Hiranyaksha is
described as the younger one. Sometimes, it is the other way around.
938 The number of Maruts varies but is usually given as 49. Indra sliced the
foetus into seven parts and then sliced each of these seven into seven
parts. Indra needed a weakness (in Diti’s observance of vows) to be able
to penetrate her womb. On one occasion, she went to sleep without
washing her feet and that was Indra’s opportunity.
939 Vajranga means one whose limbs are like the vajra.
940 Clubs on the solar disc are a mark of impending disaster.
941 Madhuvana, the region around Mathura.
942 That is, he was upside down. In the earlier case, he probably hung upside
down.
943 Shonitapura was later the capital of Banasura. Tezpur, in Assam, is in the
district of Sonitpur.
944 Indra’s elephant.
945 The names of Kubera’s nine nidhis (treasures) are Mahapadma, Padma,
Shankha, Makara, Kacchapa, Mukunda, Kunda, Nila and Kharva.
946 The horse.
947 Indra.

948 With a makara on the standard, Kama.
949 That is, what the friend says behind one’s back.
950 The store of nectar is the moon, and the five kinds of strength are the five
arrows.
951 Spring.
952 Without a body (anga).
953 Reborn as Mayavati in Shambara’s household.
954 Pradyumna will return to Dvaraka with Shambara’s possessions.
955 That is, Indra.
956 Na + mah + Shi + va + ya = Namah Shivaya.
957 The same as Gangavatara.
958 Kama.
959 Both shringi and shikhara mean peak. Gouri-Shikhara is identified as
Mount Gaurishankar, in that part of the Himalayas that is in Nepal.
960 To test whether they would bear fruit.
961 Aparna = a (without) + parna (leaf).
962 We have deviated from the text. The text should be translated as ‘the
mantra from the Narada tantra’, with Narada tantra interpreted as one of
the versions of the Narada/Naradiya Purana (Samhita). It seems to us that
this unnecessary complication is the result of some distortion in the text
at some point. A simpler statement will suffice, as in our translation.
963 This shloka is similar to Bhagavat Gita 2.62-63.
964 Shiva’s name.
965 Types of liquor. Sita liquor is made out of some form of sugar or
molasses, while tali liquor is made from palm.
966 Bhima was a demon who imprisoned the king of Kamarupa, Sudakshina.
Sudakshina was Shiva’s devotee. When Sudakshina prayed to Shiva,
Shiva killed Bhima and saved Sudakshina. Kamarupa is identified with
Assam, though the Bhimashankara temple is near Pune.
Tryambakeshvara lingam is also in Maharashtra, near Nasika. The sage
Goutama cursed Indra, was punished by Shiva and was saved when he
prayed to Shiva and Godavari was brought down to earth. This story is
narrated in detail in Brahma Purana.
967 Brahma, Vishnu and Rudra exist within Mahadeva.

968 The sage Vishvanara’s wife, Shuchismati, prayed that she might have a
son resembling Shiva. Vishvanara worshipped Shiva in Kashi and
Grihapati (literally, lord of a household) was born as his son. Grihapati
eventually became the garhapatya fire.
969 Instructed by Narada, King Chitraketu gave up the life of a householder.
The story is told in Bhagavata Purana.
970 An ascetic with matted hair.
971 Chinamshuka.
972 Damaru is a small drum, shaped like an hourglass. Bheri is a kettledrum.
Dhakka is a large drum that can be played on both sides.
973 Power of lordship, good counsel and enterprise. However, this can be
interpreted in other ways too.
974 In the course of time, they face destruction.
975 The father at that time, Daksha.
976 Musk.
977 The sutas were charioteers, as well as raconteurs of tales. Magadhas
were minstrels and bards. So were bandis. But magadhas seem to have
also composed, while bandis sung the compositions of others.
978 A patched garment worn by mendicants and yogis, sometimes used to
store things.
979 Brihaspati is the guru of the gods.
980 Madhuparka is a mixture of honey and water, customarily offered to a
guest.
981 Since Himalaya was the son of Brahma, who originated from Vishnu.
982 Kopalaya, a special chamber that women (particularly queens) entered
when they were angry.
983 Tapas (austerities) are of three types—tamasika (torturing the physical
body), rajasika (undertaken with a motive) and sattvika (done naturally).
984 Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva, Bhima and Ishana.
985 Alaka is Kubera’s capital, Bhogavati is the capital of the nagas and
Amaravati is Indra’s capital.
986 Suryakanta is the sunstone, believed to burst into flames under the
influence of the sun’s rays. Chandrakanta is the moonstone, believed to
melt under the influence of the moon’s beams.
987 Bharatavarsha is known as karma bhumi.

Texts on good policy.
Lakshmi.
Kama shastra texts are about love and sensual pleasures.
A river that is also known as Pushpavaha.
The maiden’s name was Padma. The second Padma means Lakshmi.
Desired god, tutelary deity.
Dharma.
As yugas progress, Dharma progressively loses one of its feet (one
quarter). Here, this is attributed to Padma’s curse.
Budha (Mercury).
This sets out the lagna for the marriage. Stated simply, it is a wedding
invitation, with those auspicious details indicated.
Respectively, pishtaka and ladduka.
A kind of rice gruel.
A kind of cake.
A type of liquor.
Mountain behind which the sun sets.
The sun rises from behind Mount Udayachala.
In Lanka.
This range extends beyond Uttar Pradesh and Madhya Pradesh.
Venkatadri/Venkatachalam, near Tirumala in Chittoor district.
Srisailam in Kurnool district.
Name of a mountain.
There are seven dvipas. What has been described so far is from
Jambudvipa.
Meaning Sarasvati.
A kind of jasmine with white flowers.
Himalaya.
Brahma’s.
Shraddha ceremony for ancestors, undertaken before an auspicious rite
like a marriage.
There is no inconsistency since there was more than one leader with the
same name.
Full of water.

Various types of demons, male and female.
Also the name of a gandharva.
Shiva.
Vishvakarma’s.
With wings, mountains flew around, causing a disturbance. Indra used
his vajra to sever their wings. Henceforth, they became stationary. Only
Mainaka escaped this fate.
Indra killed Vritra, Tvashtri’s son.
They were descended from Prahlada’s lineage and possessed powers of
maya. Eventually, they were destroyed by Arjuna.
Vishnu was to Shiva’s left. But since Himalaya was facing Shiva,
Vishnu appeared on the right. This applies to Brahma too.
Garuda was Vinata’s son.
Chandrashala, a room on the top of the house, from which, the moon
can be seen.
Kubera’s son.
The lord of speech, Brihaspati.
Father’s lineage, mother’s lineage and father-in-law’s lineage.
A kind of musical instrument.
The text has the word karanda, which we have taken as karandava,
duck. It is likely this is a typo for eranda, in which case, she is having
castor oil.
In the plural, implying that Mena would also die.
As a householder.
Brahma.
Waving of lights, the same as niranjana.
Kuladevata.
A woman’s upper garment, a bodice.
Pataha and anaka are different types of drums.
Ghatika, some instrument for measuring time.
Within a gotra, pravara is the line of descent from a particular rishi. A
gotra will have several such pravaras.
To the great Rudra.

1042 This is a mantra from Vajasaneyi Samhita. 7.48 states ‘ko adat kosma
adat kamo yadat’. Loosely translated, ‘Who bestowed it? Who was it
bestowed on? Kama bestowed it, it was bestowed on Kama. Kama is the
giver and the receiver.’
1043 Madhyandina is a branch of Shukla Yajur Veda. More specifically,
Himalaya probably chanted from the Vajasaneyi Samhita.
1044 In paryukshana, water is sprinkled all around the spot, but silently,
without uttering any mantras.
1045 The bride offers these into the fire, while the groom recites hymns.
1046 60,000 sages who are the sizes of thumbs. They precede the sun’s
chariot.
1047 Dhruva (the Pole Star) is shown by the groom to the bride in the night,
indicative of stability in marriage.
1048 A marriage rite—touching (alambhanam) the heart (hridaya). The
groom symbolically touches the bride’s heart.
1049 Samsrava is what is left of oblations and prashanam is the act of licking
them up.
1050 As dakshina.
1051 At the time of the marriage ceremony, the ends of the garments of the
groom and bride are tied.
1052 AUM is uttered before making any pledge.
1053 Stringed, covered (like drums), hollow (wind) and solid (like bells).
1054 One who sustains the universe.
1055 As will be clear, this only means they returned to residences Himalaya
had constructed for them.
1056 Done in jest.
1057 Performed on the fourth day after marriage and indicative of the bride
being separated from her parental home.
1058 The monthly period.
1059 The word used is shravanaa and cannot be translated any other way. But
it is possible that this is a typo.
1060 Vrishadamshika.
1061 Tvam and bhavan both mean ‘you’. The latter is used to show respect
and is the form that must be used for the husband. The former is used for
close friends and juniors.

1062 Vayu.

1063 In music.

1064 Atri’s wife, Anasuya, was devoted to her husband. Brahma, Vishnu and

Shiva went to Anasuya, in the form of sages, to test her. They desired that

she give them alms while she was naked. Anasuya used her powers to

convert them into infants, whom she fed as babies, after taking off her

clothes. In a separate story, the brahmana Koushika had been cursed that

we would die. But Anasuya used her powers to bring him back to life.

Koushika had been cursed by the sage Mandavya. The allusion to varaha

is unclear.

1065 Parvati.

1066 This is Shiva speaking to Parvati.

1067 Vishnu was born as the sage Kashyapa’s son.

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Acknowledgements

The corpus of the Puranas is huge—in scope and size. The Mahabharata is

believed to contain 100,000 shlokas. The Critical Edition of the

Mahabharata, edited and published by the Bhandarkar Oriental Research

Institute (Pune), doesn’t contain quite that many shlokas. But this still gives

us some idea of the size of the epic. To comprehend what 100,000 shlokas

mean in a standard word count, I’d like to point out that the 10-volume

unabridged translation I did of the Mahabharata amounts to a staggering 2.5

million words. After composing the Mahabharata, Krishna Dvaipayana

Vedavyasa composed the eighteen mahapuranas, or major Puranas. Or so it

is believed. Collectively, these eighteen Puranas amount to 400,000 shlokas,

meaning a disconcerting and daunting number of 10 million words.

After translating the Bhagavat Gita, the Mahabharata, the Harivamsha

(160,000 words) and the Valmiki Ramayana (500,000 words), it was but

natural to turn one’s attention towards translating the Puranas. This is the

daunting Purana Project, so to speak. (All these translations have been, and

will be, published by Penguin India.) As the most popular and most read

Purana, the Bhagavata Purana was the first to be translated (3 volumes,

500,000 words). The Markandeya Purana, another popular Purana (1

volume, 175,000 words), came next. This was followed by the Brahma

Purana (2 volumes, 390,000 words) and the Vishnu Purana (1 volume,

175,000 words). That these translations were well-received was

encouragement along the intimidating journey of translating the remaining

Puranas and I am indebted to the reviewers of these various translations.

There was some dislocation because of the Covid pandemic, but translation

and publication has now resumed.

Which Purana should one choose to translate next? I have earlier

remarked on coincidences that seemed to indicate the choice and guide the

path. Most people have heard of Maha Shiva Ratri. Loosely, this translates

as Shiva’s great night. In determining auspicious days for worship, we

follow the lunar calendar and lunar days (tithis). A lunar tithi does not

exactly correspond to a solar day, which is why a tithi may change in the

course of a single solar day. The lunar cycle is divided into shukla paksha

(the bright lunar fortnight, when the moon waxes) and krishna paksha (the

dark lunar fortnight, when the moon wanes). The former culminates in

purnima or pournamasi, the night of the full moon. The latter culminates in

amavasya, the night of the new moon. Chaturdashi (the fourteenth lunar

tithi) in krishna paksha, the night preceding amavasya, is the night for

worshipping Shiva, every month. Thus, there is a masika (monthly) Shiva

Ratri, once every month. Of these twelve Shiva Ratris, one is special and is

known as Maha Shiva Ratri. This falls in February or March of the

Gregorian calendar. Depending on whether the lunar month is calculated as

ending in amavasya or purnima, the month will be Magha or Phalguna. In

2019, the date happened to be 4 March. Covid had started its onslaught, but

its virulence and vehemence had not been fully fathomed, in India or in the

rest of the world. Sadguru (Jaggi Vasudev) invited us (me and my wife) to

the Isha Foundation for the Maha Shiva Ratri celebrations. As the

celebrations went on throughout the night, before Adiyogi, it was an

amazing, ethereal and mystical experience. When we returned, it was as if

we had been permeated by Shiva. I was still completing the translation of

the Vishnu Purana. Covid’s impact was still relatively muted and wherever

we travelled, we seemed to be drawn to places with Shiva lingams,

including the jyotirlingams.

‘Which Purana are you going to do next?’ asked my wife. ‘Probably

Matsya Purana’, I remarked. She responded, ‘Why don’t you do one on

Shiva? You have already done several associated with Vishnu and there is

Devi in Markandeya Purana. Time for Shiva.’ I was reluctant. Among the

Puranas associated with Shiva, the Shiva Purana is the most important. It is

also a difficult Purana to translate, as the reader will discover while reading

the translation. Contrary to popular impression, generally fewer people are

familiar with Shaivite philosophy, Shiva’s tattvas being a case in point, than

with Vaishnava philosophy. The liturgy of worship, in this text, had several

mantras that needed to be tracked down. Stated briefly, this is the most

difficult Purana I have translated so far. With almost 25,000 shlokas (3

volumes, 675,000 words), this is also a relatively long Purana, as the reader

will also discover.

As I have traversed the route of the Purana Project, my wife, Suparna

Banerjee Debroy, has been a constant source of support and encouragement,

providing the conducive environment required for the translation work to

continue unimpeded.        

       (3.2(21).27). Shiva

Purana says this about Shiva’s behaviour, vis-à-vis Sati. ‘He didn’t go

anywhere without her. Without her, he didn’t do anything. Without her, he

did not obtain the least bit of peace.’   

      

 (3.3(54).64). Many texts have highlighted the role of a

wife and the Shiva Purana also has a chapter on the dharma of a virtuous

wife. ‘For a householder, the wife is the foundation. The wife is the

foundation for happiness. It is the wife who yields the fruits of dharma. The

wife ensures that the offspring flourish.’ Suparna has been that and much

more.

As I translated the Shiva Purana, through the second half of 2020 and

2021, Covid raged around us. We lost friends and acquaintances, near and

dear ones. The entire family was affected by Covid, during the second

phase. But it was as if Shiva’s unseen hand guided and protected us. It was

as if Shiva’s unseen hand ensured the translation was completed.

The journey of translation hasn’t been an intimidating one only for me.

Penguin India must also have thought about it several times, before going

ahead with the Purana translations. Most people have some idea about the

Ramayana and the Mahabharata. But the Puranas are typically rendered in

such dumbed down versions that the readership has to be created. However,

Penguin India also believed in the Purana Project, which still stretches into

some interminable horizon in the future, almost two decades down the line.

For both author and publisher, this is a long-term commitment. But the

Bhagavata Purana, Markandeya Purana, Brahma Purana, Vishnu Purana and

Shiva Purana have been completed. Brahmanda Purana, in 2 volumes,

comes next. I am indebted to Penguin India. In particular, Meru Gokhale,

Moutushi Mukherjee and Binita Roy have been exceptionally patient,

persevering and encouraging. The exceptional editing has ensured the final

product is superior to what I delivered. These Purana translations have been

brought alive by the wonderful cover designs and illustrations and I thank

the illustrators and the designers.

Who should these three volumes of Shiva Purana be dedicated to? Who

else but Sadguru, Jaggi Vasudev, who has brought all of us closer to Shiva.

Bibek Debroy

October 2022

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This collection published 2023

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This digital edition published in 2023.

e-ISBN: 978-9-357-08072-9

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